Author: Mourad Takla

If someone who is unskilled in the craft tries to work a mine, he will get no gold. Instead, he will mix everything together randomly and aimlessly, and his labor will be useless and harmful. In the same way, those who do not understand the method of Holy Scripture or search out its distinctive features and principles, but read through all its parts carelessly and in the same manner, will mix the gold with dirt and never discover the treasure hidden within it. I am saying this now because the passage before us contains much gold, though it is not clearly visible but covered over with much obscurity. Therefore, by digging and refining, we must arrive at the correct meaning. For who would not immediately be troubled upon hearing Christ say, "If I testify of Myself, My witness is not true," especially since He often appears to have testified of Himself? For example, when speaking with the Samaritan woman He said, "I Am that speak unto you," and likewise to the blind man, "It is He that talks with you," and when rebuking the Jews, "You say, you blaspheme, because I said I am the Son of God." And in many other places He does this. If now all these statements are false, what hope of salvation shall we have? And where shall we find truth when Truth Itself declares, "My witness is not true"? Nor does this appear to be the only contradiction; there is another no less serious than this. He says later on, "Though I bear witness of Myself, yet My witness is true." Which one, tell me, am I to accept, and which should I consider a falsehood? If we take them out of context simply as they are said, without carefully considering the person to whom they are spoken, the reason for which they are said, or any other similar circumstances, they will both be falsehoods. For if His witness is not true, then this statement is not true either—not merely the second, but the first also. What then is the meaning? We need great watchfulness, or rather the grace of God, so that we do not stop at the mere words. For this is how the heretics go astray, because they do not investigate the speaker's purpose or the disposition of the hearers. If we do not add these and other points besides, such as times and places and the opinions of the listeners, many absurd consequences will follow.

1. If any one unpracticed in the art undertake to work a mine, he will get no gold, but confounding all aimlessly and together, will undergo a labor unprofitable and pernicious: so also they who understand not the method of Holy Scripture, nor search out its peculiarities and laws, but go over all its points carelessly and in one manner, will mix the gold with earth, and never discover the treasure which is laid up in it. I say this now because the passage before us contains much gold, not indeed manifest to view, but covered over with much obscurity, and therefore by digging and purifying we must arrive at the legitimate sense. For who would not at once be troubled at hearing Christ say, If I testify of Myself, My witness is not true; inasmuch as He often appears to have testified of Himself? For instance, conversing with the Samaritan woman He said, I Am that speak unto you: and in like manner to the blind man, It is He that talks with you John 9:37; and rebuking the Jews, You say, you blaspheme, because I said I am the Son of God. John 10:36 And in many other places besides He does this. If now all these assertions be false, what hope of salvation shall we have? And where shall we find truth when Truth Itself declares, My witness is not true? Nor does this appear to be the only contradiction; there is another not less than this. He says farther on, Though I bear witness of Myself, yet My witness is true John 8:14; which then, tell me, am I to receive, and which deem a falsehood? If we take them out thus [from the context] simply as they are said, without carefully considering the person to whom nor the cause for which they are said, nor any other like circumstances, they will both be falsehoods. For if His witness be not true, then this assertion is not true either, not merely the second, but the first also. What then is the meaning? We need great watchfulness, or rather the grace of God, that we rest not in the mere words; for thus the heretics err, because they enquire not into the object of the speaker nor the disposition of the hearers. If we add not these and other points besides, as times and places and the opinions of the listeners, many absurd consequences will follow.

What then is the meaning? The Jews were about to object to Him, "If you bear witness concerning yourself, your witness is not true" (John 8:13), so He spoke these words in anticipation. It was as though He had said: You will surely say to me, "We do not believe you, for no one who witnesses about himself is readily considered trustworthy among men." So the phrase "is not true" must not be read absolutely, but with reference to their suspicions, as though He had said: "to you it is not true." He uttered these words not looking to His own dignity, but to their secret thoughts. When He says, "My witness is not true," He rebukes their opinion of Him and the objection they were about to make against Him. But when He says, "Though I bear witness of Myself, My witness is true" (John 8:14), He declares the very nature of the thing itself—namely, that as God they ought to consider Him trustworthy even when speaking of Himself. He had spoken of the resurrection of the dead, and of the judgment, and that the one who believes in Him is not judged but comes into life, and that He shall sit to require an account from all men, and that He has the same authority and power with the Father. Since He was about to prove these things again in another way, He necessarily put their objection first. "I told you," He says, "that 'as the Father raises the dead and gives them life, so the Son gives life to whom He will.' I told you that 'the Father judges no man, but has committed all judgment to the Son.' I told you that men must 'honor the Son as they honor the Father.' I told you that 'whoever does not honor the Son does not honor the Father.' I told you that 'whoever hears My words and believes them shall not see death, but has passed from death to life' (John 5:24, not exactly quoted), that My voice shall raise the dead—some now, some hereafter—that I shall demand an account from all men of their transgressions, that I shall judge righteously, and reward those who have walked uprightly." Now since all these were assertions, since the things asserted were important, and since no clear proof of them had yet been given to the Jews but only one rather indistinct proof, He puts their objection first when He is about to proceed to establish His assertions. He speaks somewhat in this way, if not in these very words: "Perhaps you will say, 'You assert all this, but you are not a credible witness, since you testify about yourself.'" First, then, He checks their argumentative spirit by stating what they would say, and shows that He knew the secrets of their hearts, giving this first proof of His power. After stating the objection, He supplies other proofs that are clear and indisputable, producing three witnesses to what He said: the works He performed, the witness of the Father, and the preaching of John. He puts first the less important witness of John. For after saying, "There is another who bears witness of Me, and I know that his witness is true," He adds,

What then is the meaning? The Jews were about to object to Him, If you bear witness concerning yourself, your witness is not true John 8:13: therefore He spoke these words in anticipation; as though He had said, You will surely say to Me, we believe you not; for no one that witnesses of himself is readily held trustworthy among men. So that the is not true must not be read absolutely, but with reference to their suspicions, as though He had said, to you it is not true; and so He uttered the words not looking to His own dignity, but to their secret thoughts. When He says, My witness is not true, He rebukes their opinion of Him, and the objection about to be urged by them against Him; but when He says, Though I bear witness of Myself, My witness is true John 8:14, He declares the very nature of the thing itself, namely, that as God they ought to deem Him trustworthy even when speaking of Himself. For since He had spoken of the resurrection of the dead, and of the judgment, and that he that believes in Him is not judged, but comes unto life, and that He shall sit to require account of all men, and that He has the same Authority and Power with the Father; and since He was about again otherwise to prove these things, He necessarily put their objection first. I told you, He says, that 'as the Father raises the dead and quickens them, so the Son quickens whom He will'; I told you that 'the Father judges no man, but has committed all judgment unto the Son'; I told you that men must ' honor the Son as they honor the Father'; I told you that 'he that honors not the Son honors not the Father'; I told you that 'he that hears My words and believes them shall not see death, but has passed from death unto life' John 5:24; not exactly quoted; that My voice shall raise the dead, some now, some hereafter; that I shall demand account from all men of their transgressions, that I shall judge righteously, and recompense those who have walked uprightly. Now since all these were assertions, since the things asserted were important, and since no clear proof of them had as yet been afforded to the Jews but one rather indistinct, He puts their objection first when He is about to proceed to establish His assertions, speaking somewhat in this way if not in these very words: Perhaps you will say, you assert all this, but you are not a credible witness, since you testify of yourself. First then checking their disputatious spirit by setting forth what they would say, and showing that He knew the secrets of their hearts, and giving this first proof of His power, after stating the objection He supplies other proofs clear and indisputable, producing three witnesses to what He said, namely, the works wrought by Him, the witness of the Father, and the preaching of John. And He puts first the less important witness of John. For after saying, There is another that bears witness of Me, and I know that his witness is true, He adds,

Yet if Your witness is not true, how can You say, "I know that the testimony of John is true, and that he has borne witness to the truth"? And do you see, O man, how clear it is from this that the statement "My witness is not true" was directed at their hidden thoughts?

Yet if Your witness be not true, how sayest Thou, I know that the testimony of John is true, and that he has borne witness to the truth? And do you see (O man) how clear it hence is, that the expression, My witness is not true, was addressed to their secret thoughts?

What then, someone asks, if John bore witness partially? To prevent the Jews from making this claim, see how He removes this suspicion. He did not say, "John testified of Me," but rather, "You first sent to John," and you would not have sent if you had not considered him trustworthy. What's more, they had sent not to ask him about Christ, but about himself, and the man they considered trustworthy in matters concerning himself they would much more consider trustworthy in matters concerning another. For it is, so to speak, the nature of us all not to give as much credit to those who speak of themselves as to those who speak of others. Yet they considered him so trustworthy that he did not need any other testimony even concerning himself. For those who were sent did not say, "What do you say concerning Christ?" but "Who are you? What do you say of yourself?" Such great admiration they felt for the man. Now Christ alluded to all this by saying, "You sent unto John." And for this reason the Evangelist has not merely related that they sent, but is exact about the persons sent—that they were Priests and Pharisees, not common or lowly persons, nor such as might be corrupted or deceived, but men able to understand exactly what he said.

2. What then, says some one, if John bore witness partially. That the Jews might not assert this, see how He removes this suspicion. For He said not, John testified of Me, but, You first sent to John, and you would not have sent had ye not deemed him trustworthy. Nay, what is more, they had sent not to ask him about Christ, but about himself, and the man whom they deemed trustworthy in what related to himself they would much more deem so in what related to another. For it is, so to speak, the nature of us all not to give so much credit to those who speak of themselves as to those who speak of others; yet him they deemed so trustworthy as not to require even concerning himself any other testimony. For they who were sent said not, What do you say concerning Christ? but, Who are you? What do you say of yourself? So great admiration felt they for the man. Now to all this Christ made allusion by saying, You sent unto John. And on this account the Evangelist has not merely related that they sent, but is exact as to the persons sent that they were Priests and of the Pharisees, not common or abject persons, nor such as might be corrupted or cheated, but men able to understand exactly what he said.

Why then have You brought forward John's testimony? His testimony was not human testimony, for he says, "He that sent me to baptize with water, He said to me." So John's testimony was God's testimony, since he said what he did after learning it from Him. But so that no one should ask, "How is it clear that he learned from God?" and get stuck on this point, He thoroughly silences them by continuing to address their thoughts. For it was not likely that many would know these things; up to this point they had listened to John as to someone who spoke on his own authority, and therefore Christ says, "I receive not testimony from man." And so the Jews might not ask, "And if You were not going to receive human testimony and use it to strengthen Yourself, why have You brought forward this man's testimony?" see how He resolves this contradiction by what He adds. For after saying, "I receive not testimony from man," He has added,

Why then have You brought forward that of John? His testimony was not the testimony of man, for, says he, He that sent me to baptize with water, He said to me. John 1:33 So that John's testimony was the testimony of God; for having learned from Him he said what he did. But that none should ask, Whence is it clear that he learned from God? and stop at this, He abundantly silences them by still addressing Himself to their thoughts. For neither was it likely that many would know these things; they had hitherto given heed unto John as to one who spoke of himself, and therefore Christ says, I receive not testimony from man. And that the Jews might not ask, And if You were not about to receive the testimony of man, and by it to strengthen Yourself, why have You brought forward this man's testimony? see how He corrects this contradiction by what He adds. For after saying, I receive not testimony from man, He has added,

But I say these things so that you may be saved.

But these things I say, that you may be saved.

What He is saying is something like this: As God, I did not need the testimony of John, which is merely human testimony. Yet because you paid more attention to him, considered him more trustworthy than anyone else, and ran to him as to a prophet—for the whole city poured out to the Jordan—and you have not believed in Me even when I perform miracles, therefore I am reminding you of his testimony.

What He says is of this kind; I, being God, needed not the witness of John which is man's witness, yet because ye gave more heed to him, believe him more trustworthy than any, ran to him as to a prophet, (for all the city was poured forth to Jordan,) and have not believed on Me, even when working miracles, therefore I remind you of that witness of his.

To prevent them from replying, "What if he did speak and we did not receive him," He shows that they did receive John's sayings, since they sent not ordinary men but priests and Pharisees and were willing to rejoice. They admired the man so much and at the same time had nothing to say against his words. But the phrase "for a season" is the expression of one pointing out their fickleness and the fact that they soon turned away from him.

That they may not reply, What if he did speak and we received him not, He shows that they did receive John's sayings: since they sent not common men, but priests and Pharisees and were willing to rejoice; so much did they admire the man, and at the same time had nothing to say against his words. But the for a season, is the expression of one noting their levity, and the fact that they soon started away from him.

For if you had been willing to accept faith according to the natural consequence of the facts, I would have won you over by My works more than he did by his words. But since you will not, I bring you to John, not because I need his testimony, but because I do everything so that you may be saved. For I have greater witness than that of John, namely, that from My works; yet I do not merely consider how I may be made acceptable to you by credible evidence, but how by evidence of persons known to and admired by you. Then glancing at them and saying that they rejoiced for a season in his light, He declared that their zeal was only temporary and uncertain.

For had ye been willing to admit faith according to the (natural) consequence of the facts, I would have brought you over by My works more than he by his words. But since you will not, I bring you to John, not as needing his testimony, but because I do all 'that you may be saved.' For I have greater witness than that of John, namely, that from My works; yet I do not merely consider how I may be made acceptable to you by credible evidence, but how by that (of persons) known to and admired by you. Then glancing at them and saying that they rejoiced for a season in his (John's) light, He declared that their zeal was but temporary and uncertain.

He called John a torch, meaning that John did not have light from himself, but by the grace of the Spirit. However, the circumstance that would show the absolute distinction between Himself and John—namely, that He was the Sun of righteousness—He did not yet state openly. Instead, by merely hinting at this so far, He touched them sharply by showing that the same disposition that led them to despise John also prevented them from believing in Christ. For they admired even the man they claimed to admire only for a season, though if they had not acted this way, he would soon have led them by the hand to Jesus. Having then proved them completely unworthy of forgiveness, He went on to say, I have greater witness than that of John. What is that? It is the witness from His works.

He called John a torch, signifying that he had not light of himself, but by the grace of the Spirit; but the circumstance which caused the absolute distinction between Himself and John, namely, that He was the Sun of righteousness, this He put not yet; but merely hinting as yet at this He touched them sharply, by showing that from the same disposition which led them to despise John, neither could they believe in Christ. Since it was but for a season that they admired even the man whom they did admire, and who, had they not acted thus, would soon have led them by the hand to Jesus. Having then proved them altogether unworthy of forgiveness, He went on to say, I have greater witness than that of John. What is that? It is that from His works.

For the works, He says, which the Father has given Me to finish, the same works that I do bear witness of Me that the Father sent Me.

For the works, He says, which the Father has given Me to finish, the same works that I do bear witness of Me that the Father sent Me.

By this He reminded them of the paralytic who was healed, and of many other things. The words perhaps one of them might have claimed were mere boasting, spoken because of John's friendship toward Him (though indeed it was not in their power to say even this about John, a man who perfectly practiced wisdom and was admired by them for this reason), but the works could not admit this suspicion even among the most unreasonable of them; therefore He added this second testimony, saying, The works which the Father has given Me to finish, the same works that I do bear witness of Me that the Father sent Me.

By this He reminded them of the paralytic restored, and of many other things. The words perhaps one of them might have asserted were mere boast, and said by reason of John's friendship towards Him, (though indeed it was not in their power to say even this of John, a man equal to the exact practice of wisdom, and on this account admired by them,) but the works could not even among the maddest of them admit this suspicion; therefore He added this second testimony, saying, The works which the Father has given Me to finish, the same works that I do bear witness of Me that the Father sent Me.

In this passage, He also addresses the accusation about breaking the Sabbath. Since those people were arguing, "How can he be from God, seeing that he keeps not the Sabbath?" (John 9:16), He says, "Which My Father has given unto Me." Yet in reality, He acted with absolute authority, but in order to show most clearly that He does nothing contrary to the Father, He has used this expression that emphasizes His subordination. Why didn't He say, "The works which the Father has given Me testify that I am equal to the Father"? For both of these truths could be learned from the works: that He did nothing contrary to the Father, and that He was equal to the One who begot Him—a point He establishes elsewhere when He says, "If you believe not Me, believe the works: that you may know and believe that I am in the Father and the Father in Me" (John 10:38). In both ways, then, the works bore witness to Him: that He was equal to the Father, and that He did nothing contrary to Him. Why then did He not say this directly, instead of leaving out the greater point and putting forward the lesser one? Because establishing this lesser point was His first objective. For although it was far less significant to have people believe that He came from God than to have them believe that God was equal with Him (since coming from God was something the Prophets also claimed, but equality never was), He still works hard on the lesser point, knowing that once this was admitted, the other would be easily received afterward. So He makes no mention of the more important part of the testimony and presents its lesser function, so that through this they may also receive the other. Having accomplished this, He adds,

3. In this place He also meets the accusation respecting the violation of the Sabbath. For since those persons argued, How can he be from God, seeing that he keeps not the Sabbath? John 9:16, therefore He says, Which My Father has given unto Me. Yet in truth, He acted with absolute power, but in order most abundantly to show that He does nothing contrary to the Father, therefore He has put the expression of much inferiority. Since why did He not say, The works which the Father has given Me testify that I am equal to the Father? For both of these truths were to be earned from the works, that He did nothing contrary, and that He was equal to Him who begot Him; a point which He is establishing elsewhere, where He says, If you believe not Me, believe the works: that you may know and believe that I am in the Father and the Father in Me. John 10:38 In both respects, therefore, the works bore witness to Him, that He was equal to the Father, and that He did nothing contrary to Him. Why then said He not so, instead of leaving out the greater and putting forward this? Because to establish this was His first object. For although it was a far less thing to have it believed that He came from God, than to have it believed that God was equal with Him, (for that belonged to the Prophets also, but this never,) still He takes much pains as to the lesser point, as knowing that, this admitted, the other would afterwards be easily received. So that making no mention of the more important portion of the testimony, He puts its lesser office, that by this they may receive the other also. Having effected this, He adds,

Where did He bear witness of Him? In Jordan: This is My beloved Son, in whom I am well pleased; hear Him. But even this needed proof. John's testimony was clear, because they themselves had sent messengers to him and could not deny it. The testimony from miracles was likewise clear, because they had seen them performed, had heard from the man who was healed, and had believed—which is also where they got their accusation. Therefore, it remained to provide proof of the Father's testimony. Next, in order to accomplish this, He added,

Where did He bear witness of Him? In Jordan: This is My beloved Son, in whom I am well pleased Matthew 3:16; hear Him. Yet even this needed proof. The testimony of John then was clear, for they themselves had sent to him, and could not deny it. The testimony from miracles was in like manner clear, for they had seen them wrought, and had heard from him who was healed, and had believed; whence also they drew their accusation. It therefore remained to give proof to the testimony of the Father. Next in order to effect this, He added,

You have never heard His voice at any time:

You have neither heard His voice at any time:

How then does Moses say, "The Lord spoke, and Moses answered" (Exodus 19:19)? And how does David say, "He had heard a tongue which he knew not" (Psalm 81:5)? And how does Moses say again, "Is there any such people which has heard the voice of God?" (Deuteronomy 4:33)?

How then says Moses, The Lord spoke, and Moses answered? Exodus 19:19; and David, He had heard a tongue which he knew not Psalm 81:5; and Moses again, Is there any such people which has 'heard the voice of God?'? Deuteronomy 4:33

Nor seen His shape.

Nor seen His shape.

Yet Isaiah, Jeremiah, and Ezekiel are said to have seen Him, and many others. What then does Christ mean by what He says now? He is guiding them step by step toward a philosophical understanding, showing that God has neither voice nor shape, but is higher than such forms or sounds. For just as when He says, "You have not heard His voice," He does not mean that God does utter a voice but one that cannot be heard, so when He says, "Nor seen His shape," He does not mean that God has a shape that is simply invisible, but rather that neither of these things belongs to God. And so that they could not say, "You are a boaster; God spoke only to Moses"—which they did in fact say: "We know that God spoke with Moses, but as for this fellow, we know not where He is from" (John 9:29)—He spoke as He did for this reason: to show that there is neither voice nor shape with God. But why, He says, should I mention these things? Not only have you "neither heard His voice nor seen His shape," but you cannot even claim what you boast about most and what you are most fully convinced of, namely, that you have received and keep His commandments. Therefore He adds,

Yet Isaiah, Jeremiah, and Ezekiel, are said to have seen Him, and many others. What then is that which Christ says now? He guides them by degrees to a philosophical doctrine, showing that with God is neither voice nor shape, but that He is higher than such forms or sounds like these. For as when He says, You have not heard His voice, He does not mean that God does indeed utter a voice, but one which cannot be heard; so when He says, Nor seen His shape, He does not mean that God has a shape though one invisible, but that neither of these things belongs to God. And in order that they might not say, You are a boaster, God spoke to Moses only; (this at least they did say, We know that God spoke with Moses: as for this fellow, we know not whence He is John 9:29) on this account He spoke as He did, to show that there is neither voice nor shape with God. But why, He says, name I these things? Not only have ye 'neither heard His voice nor seen His shape,' but it is not even in your power to assert that of which you most boast and of which you are all most fully assured, namely, that you have received and keep His commandments. Wherefore He adds,

That is, the ordinances, the commandments, the Law, and the Prophets. For even if God ordained these things, they are still not with you, since you do not believe in Me. Because if the Scriptures everywhere say that it is necessary to pay attention to Me, and yet you do not believe, it is quite clear that His word is removed from you. Therefore He adds again,

That is, the ordinances, the commandments, the Law, and the Prophets. For even if God ordained these, still they are not with you, since you believe not on Me. Because, if the Scriptures everywhere say that it is necessary to give heed to Me, and yet ye believe not, it is quite clear that His word is removed from you. Wherefore again He adds,

For you do not believe in Him whom He has sent.

For whom He has sent, Him ye believe not.

Then, so they cannot argue, "How could He have testified to you if we have not heard His voice?" He says,

Then that they may not argue, How, if we have not heard His voice, has He testified unto you? He says,

Since the Father gave His testimony through these. He indeed gave it at the Jordan and on the mount, but Christ does not bring forward those voices, perhaps because doing so would have led to disbelief. For they did not hear one of them, the one on the mount, and though they heard the other, they paid no attention to it. For this reason He directs them to the Scriptures, showing that the Father's testimony comes from them, having first removed the old grounds on which they used to boast—either that they had seen God or that they had heard His voice. For since they would likely disbelieve His voice and imagine for themselves what took place on Sinai, after first correcting their mistaken ideas on these points and showing that what had been done was a condescension, He then directs them to the testimony of the Scriptures.

Since by these the Father gave His testimony. He gave it indeed by Jordan also and in the mount, but Christ brings not forward those voices; perhaps by doing so He would have been disbelieved; for one of them, that in the mount, they did not hear, and the other they heard indeed, but heeded not. For this reason He referrs them to the Scriptures, showing that from them comes the Father's testimony, having first removed the old grounds on which they used to boast, either as having seen God or as having heard His voice. For as it was likely that they would disbelieve His voice, and picture to themselves what took place on Sinai, after first correcting their suspicions on these points, and showing that what had been done was a condescension, He then referrs them to the testimony of the Scriptures.

Let us also arm and fortify ourselves from these Scriptures when we fight against heretics. For all Scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto every good work. He must have all these qualities, not just some of them, for a person who lacks any of them is not perfect. For tell me, what good is it if someone prays continually but does not give generously? Or if he gives generously but is covetous or violent? Or if he is not covetous or violent but gives to show off before others and gain their praise? Or if he gives alms carefully and according to God's will, yet becomes proud of this very thing and arrogant? Or if he is humble and constant in fasting but covetous, greedy for gain, and bound to earthly things, introducing into his soul the mother of all evil? For the love of money is the root of all evils. Let us then shudder at this action, let us flee this sin. This has made the world a waste, this has brought all things into confusion, this seduces us away from the most blessed service of Christ. It is not possible, He says, to serve God and mammon. For mammon gives commands that contradict those of Christ. One says, Give to those in need; the other says, Plunder the goods of the needy. Christ says, Forgive those who wrong you; the other says, Prepare snares against those who do you no wrong. Christ says, Be merciful and kind; mammon says, Be savage and cruel, and count the tears of the poor as nothing—so that he may make the Judge stern toward us on that day. For then all our actions will come before our eyes, along with those who have been injured and stripped by us, shutting us out from all excuse. For if Lazarus, who received no wrong from the rich man but only did not enjoy any of his good things, stood forth at that time as a bitter accuser and allowed him to obtain no pardon, what excuse, tell me, will those have who not only give no alms from their own substance but seize what belongs to others and overthrow orphans' houses? If those who have not fed Christ when He hungered have drawn such fire upon their heads, what consolation will those enjoy who plunder what does not belong to them at all, who weave countless lawsuits, who unjustly grasp the property of everyone? Let us then cast out this desire, and we will cast it out if we think of those before us who acted wrongfully, who were covetous and are now gone. Do not others now enjoy their wealth and labors while they lie in punishment, vengeance, and intolerable suffering? And how can this be anything but extreme foolishness—to weary and trouble ourselves so that during our lives we strain ourselves with labor, and when we depart from here undergo intolerable punishments and vengeances, when we might have enjoyed ourselves here (for nothing produces pleasure as much as the consciousness of giving alms), and when departing to that place might have been delivered from all our suffering and obtained countless blessings? For just as wickedness tends to punish those who pursue it even before they reach the pit, so also virtue, even before the gift of the Kingdom, provides delights for those who practice it here, making them live in company with good hopes and continual pleasure. Therefore, that we may obtain this both here and in the life to come, let us hold fast to good works, so we will gain the future crown. May we all reach it through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Spirit, be glory, now and ever, and world without end. Amen.

4. And from these too let us also, when we war against heretics, arm and fortify ourselves. For all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto every good work 2 Timothy 3:16-17; not that he may have some and not others, for such a man is not perfect. For tell me what profit is it, if a man pray continually, but give not liberal alms? Or if he give liberal alms, but be covetous or violent? Or if he be not covetous nor violent, but (is liberal) to make a show before men, and to gain the praise of the beholders? Or if he give alms with exactness and according to God's pleasure, yet be lifted up by this very thing, and be highminded? Or if he be humble and constant in fasting, but covetous, greedy of gain, and nailed to earth, and one who introduces into his soul the mother of mischief? For the love of money is the root of all evils. Let us then shudder at the action, let us flee the sin; this has made the world a waste, this has brought all things into confusion, this seduces us from the most blessed service of Christ. It is not possible, He says, to serve God and mammon. For mammon gives commands contradictory to those of Christ. The one says, Give to them that need; the other, Plunder the goods of the needy. Christ says, Forgive them that wrong you; the other, Prepare snares against those who do you no wrong. Christ says, Be merciful and kind; mammon says, Be savage and cruel, and count the tears of the poor as nothing; to the intent that he may render the Judge stern to us in that day. For then all our actions shall come before our eyes, and those who have been injured and stripped by us, shutting us out from all excuse. Since if Lazarus, who received no wrong from Dives, but only did not enjoy any of his good things, stood forth at that time as a bitter accuser and allowed him not to obtain any pardon, what excuse, tell me, shall they have, who, besides giving no alms of their own substance, seize that of others, and overthrow orphans' houses? If they who have not fed Christ when He hungered have drawn such fire upon their heads, what consolation shall they enjoy who plunder what belongs not to them at all, who weave ten thousand law-suits, who unjustly grasp the property of all men? Let us then cast out this desire; and we shall cast it out if we think of those before us who did wrongfully, who were covetous and are gone. Do not others enjoy their wealth and labors while they lie in punishment, and vengeance, and intolerable woes? And how can this be anything but extreme folly, to weary and vex ourselves, that living we may strain ourselves with labor, and on our departure hence undergo intolerable punishments and vengeances, when we might have enjoyed ourselves here, (for nothing so much causes pleasure as the consciousness of almsgiving,) and departing to that place might have been delivered from all our woes, and obtained ten thousand blessings? For as wickedness is wont to punish those who go after it, even before (they arrive at) the pit, so also virtue, even before the (gift of) the Kingdom, provides delights for those who here practice it, making them to live in company with good hopes and continual pleasure. Therefore that we may obtain this, both here and in the life to come, let us hold fast to good works, so shall we gain the future crown; to which may we all reach through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.

Beloved, we need great diligence in all things, because we will give an account and undergo a strict inquiry both of our words and works. Our concerns do not stop with what exists now, but a certain other condition of life will receive us after this, and we will be brought before a fearful tribunal. For we must appear before the Judgment-seat of Christ, so that every person may receive the things done in his body, according to what he has done, whether it be good or bad. 2 Corinthians 5:10 Let us always keep in mind this tribunal, so that we may be enabled at all times to continue in virtue; for just as the person who has cast out from his soul that day rushes like a horse that has burst his bridle toward precipices (for his ways are always defiled Psalm 10:5), and then, giving the reason, the Psalmist has added, He puts Your judgments far away out of his sight, so the person who always retains this fear will walk soberly. Remember, says one, your last things, and you shall never do amiss. Sirach 7:40 For He who now has remitted our sins will then sit in judgment; He who has died for our sake will then appear again to judge all mankind. Unto them that look for Him, says the Apostle, shall He appear the second time without sin unto salvation. Hebrews 9:28 Therefore in this place also He says, My Father judges no man, but has committed all judgment unto the Son; that all men should honor the Son; even as they honor the Father.

1. Beloved, we need great diligence in all things, for we shall render account of and undergo a strict enquiry both of words and works. Our interests stop not with what now is, but a certain other condition of life shall receive us after this, and we shall be brought before a fearful tribunal. For we must appear before the Judgment-seat of Christ, that every one may receive the things done in his body, according to that he has done, whether it be good or bad. 2 Corinthians 5:10 Let us ever bear in mind this tribunal, that we may thus be enabled at all times to continue in virtue; for as he who has cast out from his soul that day, rushes like a horse that has burst his bridle to precipices, (for his ways are always defiled Psalm 10:5) and then assigning the reason the Psalmist has added, He puts Your judgments far away out of his sight;) so he that always retains this fear will walk soberly. Remember, says one, your last things, and you shall never do amiss. Sirach 7:40 For He who now has remitted our sins, will then sin in judgment; He who has died for our sake will then appear again to judge all mankind. Unto them that look for Him, says the Apostle, shall He appear the second time without sin unto salvation. Hebrews 9:28 Wherefore in this place also He says, My Father judges no man, but has committed all judgment unto the Son; that all men should honor the Son; even as they honor the Father.

Shall we then, someone says, also call Him Father? Far from it. He uses the word Son so that we may honor Him while He remains a Son, just as we honor the Father. But whoever calls Him Father does not honor the Son as the Father, but has confused everything. Moreover, since people are drawn more effectively by being punished than by being benefited, He has spoken in this terrifying way so that even fear may draw them to honor Him. And when He says all, His meaning is this: that He has power to punish and to honor, and does either as He wills. The expression has given is used so that you may not suppose Him not to have been Begotten, and thus think that there are two Fathers. For all that the Father is, this the Son is also—Begotten and remaining a Son. And so that you may learn that has given is the same as has begotten, hear this very thing declared by another passage. As, says Christ, the Father has life in Himself, so has He given to the Son to have life in Himself. John 5:26 What then? Did He first beget and then give Him life? For whoever gives, gives to something which already exists. Was He then begotten without life? Not even the devils could imagine this, for it is both very foolish and impious. As then has given life means has begotten Him who is Life, so has given judgment means has begotten Him who shall be Judge.

Shall we then, says some one, also call Him Father? Away with the thought. He uses the word Son that we may honor Him still remaining a Son, as we honor the Father; but he who calls Him Father does not honor the Son as the Father, but has confounded the whole. Moreover as men are not so much brought to by being benefited as by being punished, on this account He has spoken thus terribly, that even fear may draw them to honor Him. And when He says all, His meaning is this, that He has power to punish and to honor, and does either as He will. The expression has given, is used that you may not suppose Him not to have been Begotten, and so think that there are two Fathers. For all that the Father is, this the Son is also, Begotten, and remaining a Son. And that you may learn that has given is the same as has begotten, hear this very thing declared by another place. As, says Christ, the Father has life in Himself, so has He given to the Son to have life in Himself. John 5:26 What then? Did he first beget and then give Him life? For he who gives, gives to something which is. Was He then begotten without life? Not even the devils could imagine this, for it is very foolish as well as impious. As then has given life is has begotten Him who is Life, so, has given judgment is has begotten Him who shall be Judge.

That you may not, when you hear that He has the Father as His cause, imagine any difference of ousia or inferiority of honor, He comes to judge you, by this proving His Equality. For He who has authority to punish and to honor whom He will has the same Power as the Father. Since, if this is not the case, if having been begotten He afterwards received the honor, how did He come to be afterwards honored in this way? By what mode of advancement did He reach so far as to receive and be appointed to this dignity? Are you not ashamed to apply these carnal and mean imaginations so impudently to that Pure Nature which admits of no addition?

That you may not when you hear that He has the Father for His cause imagine any difference of essence or inferiority of honor, He comes to judge you, by this proving His Equality. For He who has authority to punish and to honor whom He will, has the same Power with the Father. Since, if this be not the case, if having been begotten He afterwards received the honor, how came it that He was afterwards [thus] honored, by what mode of advancement reached He so far as to receive and be appointed to this dignity? Are ye not ashamed thus impudently to apply to that Pure Nature which admits of no addition these carnal and mean imaginations?

Why then, someone asks, does Christ speak this way? So that His words may be easily received, and to prepare the way for elevated teachings. Therefore He mixes these statements with those, and those with these. And observe how He does it—it is useful to see this from the beginning. He said, "My Father works, and I work" (John 5:17), declaring by this their equality and equal honor. But they sought to kill Him. What does He do then? He lowers His manner of speaking, yet keeps the same meaning when He says, "The Son can do nothing of Himself." Then again He raises His discourse to high matters, saying, "Whatever things the Father does, these also the Son does likewise." Then He returns to what is lower: "For the Father loves the Son, and shows Him all things that Himself does; and He will show Him greater things than these." Then He rises higher: "For as the Father raises up the dead and quickens them, even so the Son quickens whom He will." After this He joins the high and the low together: "For neither does the Father judge anyone, but has given all judgment to the Son." Then He rises again: "That all men should honor the Son, even as they honor the Father." Do you see how He varies the discourse, weaving it from both high and low words and expressions, so that it might be acceptable to the people of that time, and so that those who would come later might receive no harm, gaining from the higher part a right understanding of the rest? For if this is not the case—if these sayings were not spoken through condescension—why were the high expressions added? Because someone who is entitled to utter great words concerning himself has, when he says anything lowly and humble, this reasonable excuse: that he does it for some wise purpose. But if someone who ought to speak humbly of himself says anything great, for what reason does he utter words that surpass his nature? This serves no purpose at all, but is an act of extreme impiety.

Why then, says some one, does Christ so speak? That His words may be readily received, and to clear the way for sublime sayings; therefore He mixes these with those, and those with these. And observe how (He does it); for it is good to see this from the beginning. He said, My Father works, and I work John 5:17, etc.: declaring by this their Equality and Equal honor. But they sought to kill Him. What does He then? He lowers His form of speech indeed, and puts the same meaning when He says, The Son can do nothing of Himself. Then again He raises His discourse to high matters, saying, Whatever things the Father does, these also does the Son likewise. Then He returns to what is lower, For the Father loves the Son, and shows Him all things that Himself does; and He will show Him greater things than these. Then He rises higher, For as the Father raises up the dead and quickens them, even so the Son quickens whom He will. After this again He joins the high and the low together, For neither does the Father judge any one, but has given all judgment to the Son; then rises again, That all men should honor the Son, even as they honor the Father. Do you see how He varies the discourse, weaving it both of high and low words and expressions, in order that it might be acceptable to the men of that time, and that those who should come after might receive no injury, gaining from the higher part a right opinion of the rest? For if this be not the case, if these sayings were not uttered through condescension, wherefore were the high expressions added? Because one who is entitled to utter great words concerning himself, has, when he says anything mean and low, this reasonable excuse, that he does it for some prudential purpose; but if one who ought to speak meanly of himself says anything great, on what account does he utter words which surpass his nature? This is not for any purpose at all, but an act of extreme impiety.

We can therefore give a reason for the humble expressions—a reason that is sufficient and fitting for God: His condescension, His teaching us to be moderate, and the salvation He accomplishes for us in this way. To make this clear, He Himself said in another place, "These things I say that you might be saved." For when He set aside His own testimony and turned to John's testimony (something unworthy of His greatness), He explains the reason for such humble language, saying, "These things I say that you might be saved." And you who claim that He does not have the same authority and power as the One who begot Him—what can you say when you hear Him speak words that declare His authority, power, and glory equal to the Father's? Therefore, if He is much inferior as you claim, why does He demand the same honor? And He doesn't stop there, but continues to say,

2. We are therefore able to assign a reason for the lowly expressions, a reason sufficient, and becoming to God, namely, His condescension, His teaching us to be moderate, and the salvation which is thus wrought for us. To declare which He said Himself in another place, These things I say that you might be saved. For when He left His own witness, and betook Himself to that of John, (a thing unworthy of His greatness,) He puts the reason of such lowliness of language, and says, These things I say that you might be saved. And ye who assert that He has not the same authority and power with Him who begot Him, what can you say when you hear Him utter words by which He declares His Authority and Power and Glory equal in respect of the Father? Wherefore, if He be as you assert very inferior, does He claim the same honor? Nor does He stop even here, but goes on to say,

He that honors not the Son honors not the Father which has sent Him. Do you see how the honor of the Son is connected with that of the Father? What about that? someone says. We see the same thing in the case of the Apostles: "He," Christ says, "who receives you receives Me." But in that passage He speaks this way because He makes the concerns of His servants His own. Here, however, it is because the ousia and the Glory is One with that of the Father. Therefore it is not said of the Apostles that they may honor, but rightly He says, He that honors not the Son honors not the Father. For where there are two kings, if one is insulted the other is insulted also, and especially when the one who is insulted is a son. He is insulted even when one of his soldiers is mistreated—not in the same way as in this case, but as it were in the person of another, while here it is as it were in his own person. This is why He said beforehand, That they should honor the Son even as they honor the Father, so that when He should say, He that honors not the Son honors not the Father, you might understand that the honor is the same. For He does not merely say, he that honors not the Son, but he that honors Him not in the way I have said honors not the Father.

He that honors not the Son honors not the Father which has sent Him. Do you see how the honor of the Son is connected with that of the Father? What of that? says one. We see the same in the case of the Apostles; 'He,' says Christ, 'who receives you receives Me.' Matthew 10:40 But in that place He speaks so, because He makes the concerns of His servants His own; here, because the Essence and the Glory is One (with that of the Father). Therefore it is not said of the Apostles that they may honor, but rightly He says, He that honors not the Son honors not the Father. For where there are two kings, if one is insulted the other is insulted also, and especially when he that is insulted is a son. He is insulted even when one of his soldiers is maltreated; not in the same way as in this case, but as it were in the person of another, while here it is as it were in his own. Wherefore He beforehand said, That they should honor the Son even as they honor the Father, in order that when He should say, He that honors not the Son honors not the Father, you might understand that the honor is the same. For He says not merely, he that honors not the Son, but he that honors Him not so as I have said honors not the Father.

And how, someone asks, can the one who sends and the one who is sent be of the same ousia? Again, you are dragging the argument down to earthly matters, and you don't realize that all this has been said for no other purpose than so we might know Him to be the Cause, and not fall into the error of Sabellius, and so that the weakness of the Jews might be healed in this way, so that He might not be considered an enemy of God. For they said, "This man is not of God," "This man has not come from God." Now to remove this suspicion, lowly sayings contributed more than lofty ones, and therefore He constantly and everywhere said that He had been sent—not so you would suppose that expression lessens His greatness in any way, but in order to silence them. And for this reason also He continually appeals to the Father, while also inserting mention of His own high origin. For if He had spoken everything in proportion to His dignity, the Jews would not have accepted His words, since because of just a few such expressions they persecuted and often stoned Him. And if He had looked only to them and used nothing but lowly expressions, many in later times might have been harmed. Therefore He mixes and blends His teaching, both stopping the mouths of the Jews with these lowly sayings, as I said, and also driving away any mean notion of what He had said from sensible people by expressions suited to His dignity, and proving that such a notion did not apply to Him at all in any way.

And how, says one, can he that sends and he that is sent be of the same essence? Again, you bring down the argument to carnal things, and perceivest not that all this has been said for no other purpose, but that we might know Him to be The Cause, and not fall into the error of Sabellius, and that in this manner the infirmity of the Jews might be healed, so that He might not be deemed an enemy of God; for they said, This man is not of God John 9:16, This man has not come from God. Now to remove this suspicion, high sayings did not contribute so much as the lowly, and therefore continually and everywhere He said that He had been sent; not that you might suppose that expression to be any lessening of His greatness, but in order to stop their mouths. And for this cause also He constantly betakes Himself to the Father, interposing moreover mention of His own high Parentage. For had He said all in proportion to His dignity, the Jews would not have received His words, since because of a few such expressions, they persecuted and oftentimes stoned Him; and if looking wholly to them He had used none but low expressions, many in after times might have been harmed. Wherefore He mingles and blends His teaching, both by these lowly sayings stopping, as I said, the mouths of the Jews, and also by expressions suited to His dignity banishing from men of sense any mean notion of what He had said, and proving that such a notion did not in any wise apply to Him at all.

The expression "having been sent" indicates a change of location—but God is present everywhere. Why then does He say that He was sent? He speaks in human terms, declaring His complete unity of will with the Father. Indeed, He shapes the words that follow with the intention of accomplishing this very thing.

The expression having been sent denotes change of place — but God is everywhere present. Wherefore then says He that He was sent? He speaks in an earthly way, declaring His unanimity with the Father. At least He shapes His succeeding words with a desire to effect this.

Do you see how He keeps repeating the same point to heal their suspicion? Both here and in what follows, He uses fear and promises of good things to remove their jealousy toward Him, and then He lowers Himself greatly in His words. He did not say "he who hears My words and believes in Me," because they would certainly have considered that pride and an unnecessary show of words. If after a very long time and countless miracles they still suspected this when He spoke this way, they would have done so even more at that earlier time. That is why later they said to Him, "Abraham is dead, and the prophets are dead, so how can You say, 'If a man keeps My saying, he shall never taste death?'" (John 8:52). So to keep them from becoming furious here as well, notice what He says: "He who hears My word and believes in Him who sent Me has everlasting life." This had no small effect in making His message acceptable, when they learned that those who hear Him also believe in the Father. After they readily accepted this, they would more easily accept the rest. So speaking in a humble manner actually contributed and paved the way for higher things. For after saying "has everlasting life," He adds,

Do you see how continually He puts the same thing to cure that feeling of suspicion, both in this place and in what follows by fear and by promises of blessings removing their jealousy of Him, and then again condescending greatly in words? For He said not, he that hears My words, and believes in Me, since they would have certainly deemed that to be pride, and a superfluous pomp of words; because, if after a very long time, and ten thousand miracles, they suspected this when He spoke after this manner, much more would they have done so then. It was on this account that at that later period they said to Him, Abraham is dead, and the prophets are dead, how sayest Thou, If a man keep My saying, he shall never taste of death? John 8:52 In order therefore that they may not here also become furious, see what He says, He that hears My word, and believes in Him that sent Me, has everlasting life. This had no small effect in making His discourse acceptable, when they learned that those who hear Him believe in the Father also; for after having received this with readiness, they would more easily receive the rest. So that the very speaking in a humble manner contributed and led the way to higher things; for after saying, has everlasting life, He adds,

And comes not into judgment, but is passed from death unto life.

And comes not into judgment, but is passed from death unto life.

Christ makes His message appealing through two things: first, because it is the Father who is the object of faith, and second, because the believer receives many blessings. And the phrase "comes not into judgment" means is not punished, for He is not speaking here of physical death, but of eternal death, just as He also speaks of the other life which is deathless.

By these two things He makes His discourse acceptable; first, because it is the Father who is believed on, and then, because the believer enjoys many blessings. And the comes not into judgment means, is not punished, for He speaks not of death here, but of death eternal, as also of the other life which is deathless.

Having said these words, He also speaks of the proof by deeds. For when He had said, "As the Father raises up the dead and gives them life, even so the Son gives life to whom He will," so that the thing might not seem to be mere boasting and pride, He offers proof by works, saying, "The hour comes." Then, so that you may not think that the time is long, He adds, "and now is, when the dead shall hear the voice of the Son of God, and they that have heard shall live." Do you see here His absolute and unutterable authority? For as it shall be in the Resurrection, even so, He says, it shall be now. Then too when we hear His voice commanding us we are raised; for, says the Apostle, at the command of God the dead shall arise. And from where, perhaps someone will ask, is it clear that the words are not mere boasting? From what He has added, "and now is"; because had His promises referred only to some future time, His discourse would have been suspected by them, but now He supplies them with a proof: "While I," He says, "am present among you, this thing shall come to pass"; and He would not, had He not possessed the power, have promised for that time, lest through the promise He should incur the greater ridicule. Then too He adds an argument demonstrating His assertions, saying,

Having said the words, He speaks also of the proof by deeds. For when He had said, As the Father raises up the dead and quickens them, even so the Son quickens whom He will, that the thing may not seem to be mere boasting and pride, He affords proof by works, saying, The hour comes; then, that you may not deem that the time is long, He adds, and now is, when the dead shall hear the voice of the Son of God, and they that have heard shall live. Do you see here His absolute and unutterable authority? For as it shall be in the Resurrection, even so, He says, it shall be now. Then too when we hear His voice commanding us we are raised; for, says the Apostle, at the command of God the dead shall arise. And whence, perhaps some one will ask, is it clear that the words are not mere boast? From what He has added, and now is; because had His promises referred only to some future time, His discourse would have been suspected by them, but now He supplies them with a proof: While I, says He, am tarrying among you, this thing shall come to pass; and He would not, had He not possessed the power, have promised for that time, lest through the promise He should incur the greater ridicule. Then too He adds an argument demonstrative of His assertions, saying,

Do you see that this declares a perfect likeness except in one point, which is that One is a Father and the Other a Son? For the expression "has given" merely introduces this distinction, but declares that all the rest is equal and exactly alike. From this it is clear that the Son does all things with as much authority and power as the Father, and that He is not empowered from some other source, for He has life in the same way as the Father has. And for this reason, what comes next is immediately added, so that from this we may understand the other also. What is this then? It is,

3. Do you see that this declares a perfect likeness save in one point, which is the One being a Father, and the Other a Son? For the expression has given, merely introduces this distinction, but declares that all the rest is equal and exactly alike. Whence it is clear that the Son does all things with as much authority and power as the Father, and that He is not empowered from some other source, for He has life so as the Father has. And on this account, what comes after is straightway added, that from this we may understand the other also. What is this then? It is,

Why does He continually focus on resurrection and judgment? For He says, "As the Father raises up the dead and quickens them, even so the Son quickens whom He will," and again, "the Father judges no man, but has committed all judgment to the Son," and again, "As the Father has life in Himself so has He given to the Son to have life in Himself," and again, "They that have heard the Voice of the Son of God shall live," and here again, "has given to Him authority to execute judgment." Why does He keep returning to these things? I mean, to judgment, and life, and resurrection? It is because these topics are able more than any others to draw in even the stubborn listener. For the person who is convinced that he will both rise again and give an account to Christ for his sins, even if he has seen no other sign, yet having accepted this, will surely run to Him to appease his Judge.

And wherefore does He continually dwell upon resurrection and judgment? For He says, As the Father raises up the dead and quickens them, even so the Son quickens whom He will: and again, the Father judges no man, but has committed all judgment to the Son: and again, As the Father has life in Himself so has He given to the Son to have life in Himself; and again, They that have heard [the Voice of the Son of God] shall live; and here again, Hath given to Him authority to execute judgment. Wherefore does He dwell on these things continually? I mean, on judgment, and life, and resurrection? It is because these subjects are able most of any to attract even the obstinate hearer. For the man who is persuaded that he shall both rise again and shall give account to Christ of his transgressions, even though he have seen no other sign, yet having admitted this, will surely run to Him to propitiate his Judge.

Paul of Samosata interprets it differently, but how? "He has given Him authority to execute judgment because He is the Son of Man." Now when the passage is read this way, it makes no sense, for He did not receive judgment authority because He was man (otherwise, what would prevent all men from being judges?), but because He is the Son of that Ineffable Essence, He is therefore Judge. So we must read it this way: "That He is the Son of Man, do not marvel at this." For when what He said seemed inconsistent to the hearers, and they considered Him nothing more than a mere man, while His words were greater than what suited man or even angel and were appropriate to God alone, to resolve this objection He adds,

Paul of Samosata renders it not so; but how? Hath given Him authority to execute judgment, 'because' He is the Son of Man. Now the passage thus read is inconsequent, for He did not receive judgment because He was man, (since then what hindered all men from being judges,) but because He is the Son of that Ineffable Essence, therefore is He Judge. So we must read, That He is the Son of Man, marvel not at this. For when what He said seemed to the hearers inconsistent, and they deemed Him nothing more than mere man, while His words were greater than suited man, yea, or even angel, and were proper to God only, to solve this objection He adds,

Why did He not say, "Do not marvel that He is the Son of Man, for He is also the Son of God," but instead mentioned the resurrection? He actually did address this earlier by saying "shall hear the voice of the Son of God." And if He is silent about it here, do not be surprised, for after mentioning a work that belongs properly to God, He then allows His hearers to infer from it that He was God and the Son of God. If He had continually asserted this Himself, it would have offended them at that time, but when proved through the demonstration of miracles, it made His teaching less burdensome. Similarly, those who construct logical arguments, after laying down their premises and fairly proving the point in question, often do not draw the conclusion themselves. Instead, to make their hearers more receptive and their victory more obvious, they cause the opponent himself to give the verdict, so that the bystanders will more readily agree with them when their opponents decide in their favor. Therefore, when He mentioned the resurrection of Lazarus, He did not speak of the Judgment (for Lazarus did not rise for this purpose), but when He spoke in general terms He also added that those who have done good shall go forth unto the resurrection of life, and those who have done evil unto the resurrection of judgment. John likewise led his hearers forward by speaking of the Judgment: "he that believes not on the Son shall not see life, but the wrath of God abides on him" (John 3:36). Jesus Himself also led Nicodemus forward in the same way: He said to him, "He that believes in the Son is not judged, but he that believes not is judged already" (John 3:18). Here too He mentions the judgment seat and the punishment that shall follow upon evil deeds. Because He had said earlier, "He that hears My words and believes in Him that sent Me is not judged," lest anyone should think that this alone is sufficient for salvation, He adds also the outcome of a person's life, declaring that those who have done good shall come forth unto the resurrection of life, and those who have done evil unto the resurrection of judgment. Since He had said that all the world should give account to Him, and that all at His voice should rise again—something new and strange and even now disbelieved by many who seem to have believed, not to mention by the Jews at that time—hear how He proceeds to prove it, again accommodating Himself to the weakness of His hearers.

And wherefore said He not, Marvel not that He is the Son of Man, for He is also the Son of God, but rather mentioned the resurrection? He did indeed put this above, by saying, shall hear the Voice of the Son of God. And if here He is silent on the matter, wonder not; for after mentioning a work which was proper to God, He then permits His hearers to collect from it that He was God, and the Son of God. For had this been continually asserted by Himself, it would at that time have offended them, but when proved by the argument of miracles, it rendered His doctrine less burdensome. So they who put together syllogisms, when having laid down their premises they have fairly proved the point in question, frequently do not draw the conclusion themselves, but to render their hearers more fairly disposed, and to make their victory more evident, cause the opponent himself to give the verdict, so that the by-standers may the rather agree with them when their opponents decide in their favor. When therefore He mentioned the resurrection of Lazarus, He spoke not of the Judgment (for it was not for this that Lazarus arose); but when He spoke generally He also added, that they that have done good shall go forth unto the resurrection of life, and they that have done evil unto the resurrection of judgment. Thus also John led on his hearers by speaking of the Judgment, and that he that believes not on the Son, shall not see life, but the wrath of God abides on him John 3:36: so too Himself led on Nicodemus: He that believes in the Son, He said to him, is not judged, but he that believes not is judged already John 3:18; and so here He mentions the Judgment-seat and the punishment which shall follow upon evil deeds. For because He had said above, He that hears My words and believes in Him that sent Me, is not judged, lest any one should imagine that this alone is sufficient for salvation, He adds also the result of man's life, declaring that they which have done good shall come forth unto the resurrection of life, and they that have done evil unto the resurrection of judgment. Since then He had said that all the world should render account to Him, and that all at His Voice should rise again, a thing new and strange and even now disbelieved by many who seem to have believed, not to say by the Jews at that time, hear how He goes to prove it, again condescending to the infirmity of His hearers.

Although He had just recently given a significant proof of the Resurrection by restoring the paralytic—which is why He did not speak about the Resurrection until after He had done something that fell only a little short of resurrection—and although He hinted at the Judgment after He had restored the body by saying, "Behold, you are made whole, sin no more, lest a worse thing come unto you," He still proclaimed beforehand both the resurrection of Lazarus and the resurrection of the world. After He had spoken of these two resurrections—that of Lazarus, which would happen almost immediately, and that of the inhabited world, which would occur long afterward—He confirms the first by means of the paralytic and by the nearness of the time, saying, "The hour comes and now is," and He confirms the other by the raising of Lazarus, using what had already happened to demonstrate before their eyes what had not yet occurred. We can observe Him doing this everywhere, putting forth two or three predictions and always confirming the future by the past.

Although He had but lately given no trifling proof of the Resurrection by bracing the paralytic; on which account also He had not spoken of the Resurrection before He had done what fell little short of resurrection. And the Judgment He hinted at after He had braced the body, by saying, Behold, you are made whole, sin no more, lest a worse thing come unto you; yet still He proclaimed beforehand the resurrection of Lazarus and of the world. And when He had spoken of these two, that of Lazarus which should come to pass almost immediately, and that of the inhabited world which should be long after, He confirms the first by the paralytic and by the nearness of the time, saying, The hour comes and now is; the other by the raising of Lazarus, by what had already come to pass bringing before their sight what had not yet done so. And this we may observe Him do everywhere, putting (forth) two or three predictions, and always confirming the future by the past.

Yet after saying and doing so much, since they were still very weak, He is not content but calms their argumentative temper with other words, saying, "I can of Myself do nothing; as I hear I judge, and My judgment is just, because I seek not My own will, but the will of Him which sent Me." Since He appeared to make some statements that seemed strange and different from those of the Prophets—for they said that it is God who judges all the earth, that is, the human race, and David proclaimed this truth loudly everywhere: "He shall judge the people in righteousness" and "God is a righteous Judge, strong and patient" (Psalm 96:10 and Psalm 7:11, Septuagint), as did all the Prophets and Moses; but Christ said, "The Father judges no man, but has committed all judgment to the Son," an expression that was enough to confuse a Jew who heard it and make him in turn suspect Christ of being an enemy of God—He here greatly condescends in His speech, as far as their weakness requires, in order to pull up this harmful opinion by the roots, and says, "I can of Myself do nothing." That is, you will see or hear nothing from Me that is strange, unlike, or contrary to what the Father desires. And having earlier declared that He was the Son of Man, and because they supposed Him to be a man at that time, He puts His expressions here accordingly. Just as when He said above, "We speak that we have heard, and testify that we have seen," and when John said, "What He has seen He testifies, and no man receives His testimony" (John 3:32)—both expressions refer to exact knowledge, not merely to hearing and seeing—so in this place when He speaks of hearing, He declares nothing else than that it is impossible for Him to desire anything except what the Father desires. Still He did not say this plainly, for they would not have readily accepted it if He had stated it that way. And how does He say it? In a manner very condescending and appropriate to a mere man: "As I hear I judge." Again He uses these words here not with reference to instruction—for He did not say "as I am taught," but "as I hear"—nor as though He needed to listen, for not only did He not need to be taught, but He did not even need to listen. Rather, it was to declare the unanimity and identity of His and the Father's decision, as though He had said, "I judge in the same way as if it were the Father Himself who judged." Then He adds, "and I know that My judgment is just, because I seek not My own will, but the will of Him that sent Me." What are You saying? Do You have a will different from that of the Father? Yet in another place He says, "As I and Thou are One" (speaking of will and unanimity), "grant to these also that they may be one in Us" (John 17:21, not verbally quoted)—that is, in faith concerning Us. Do you see that the words which seem most humble are those which conceal a high meaning? For what He implies is of this kind: not that the will of the Father is one and His own is another, but that, as one will in one mind, so is My own will and My Father's.

4. Yet after saying and doing so much, since they still were very weak He is not content, but by other expressions calms their disputatious temper, saying, I can of Myself do nothing; as I hear I judge, and My judgment is just, because I seek not My own will, but the will of Him which sent Me. For since He appeared to make some assertions strange and varying from those of the Prophets, (for they said that it is God who judges all the earth, that is, the human race; and this truth David everywhere loudly proclaimed, He shall judge the people in righteousness, and, God is a righteous Judge, strong and patient Psalm 96:10, and Psalm 7:11, Septuagint; as did all the Prophets and Moses; but Christ said, The Father judges no man, but has committed all judgment to the Son: an expression which was sufficient to perplex a Jew who heard it, and to make him in turn suspect Christ of being an enemy of God,) He here greatly condescends in His speech, and as far as their infirmity requires, in order to pluck up by the roots this pernicious opinion, and says, I can of Myself do nothing; that is, nothing strange, or unlike, or what the Father desires not will you see done or hear said by Me. And having before declared that He was the Son of Man, and because they supposed Him to be a man at that time, so also He puts [His expressions] here. As then when He said above, We speak that we have heard, and testify that we have seen; and when John said, What He has seen He testifies, and no man receives His testimony John 3:32; both expressions are used respecting exact knowledge, not concerning hearing and seeing merely; so in this place when He speaks of hearing, He declares nothing else than that it is impossible for Him to desire anything, save what the Father desires. Still He said not so plainly, (for they would not as yet have at once received it on hearing it thus asserted;) and how? In a manner very condescending and befitting a mere man, As I hear I judge. Again He uses these words in this place, not with reference to instruction, (for He said not, as I am taught, but as I hear;) nor as though He needed to listen, (for not only did He not require to be taught, but He needed not even to listen;) but it was to declare the Unanimity and Identity of [His and the Father's] decision, as though He had said, So I judge, as if it were the Father Himself that judged. Then He adds, and I know that My judgment is just, because I seek not My own will, but the will of Him that sent Me. What sayest Thou? Have You a will different from that of the Father? Yet in another place He says, As I and Thou are One, (speaking of will and unanimity,) grant to these also that they may be one in Us John 17:21; not verbally quoted; that is, in faith concerning Us. Do you see that the words which seem most humble are those which conceal a high meaning? For what He implies is of this kind: not that the will of the Father is one, and His own another; but that, as one will in one mind, so is My own will and My Father's.

And do not be surprised that He has claimed such a close union. Paul used the same illustration when speaking about the Spirit: "What man knows the things of a man, except the spirit of man which is in him? Even so the things of God knows no man, but the Spirit of God." So Christ's meaning is simply this: I do not have a will that is different and separate from the Father's. If He wants something, then I do too; if I want it, then He does too. Therefore, just as no one could object to the Father judging, no one may object to Me either, because the verdict of each comes from the same Mind. And if He speaks these words more like a man, do not be surprised, since they still considered Him to be merely a man. In passages like these, we must not only examine the meaning of the words, but also take into account what the hearers suspected, and understand what is said as being directed at that suspicion. Otherwise many difficulties will arise. Consider this: He says, "I seek not My own will." According to this, then, His will is different from the Father's, is imperfect—in fact, not merely imperfect, but even unprofitable. For if it is saving and agrees with the Father's, why would You not seek it? Mortal people might reasonably say this because they have many desires contrary to what the Father wants, but why would You say this when You are in all things like the Father? Not even a perfected man who has been crucified would speak this way. For if Paul so united himself with God's will that he could say, "I live, yet no longer I, but Christ lives in me," how does the Lord of all say, "I seek not My own will, but the will of Him that sent Me," as if that will were different? What then does He mean? He frames His message as if He were a mere man and adapts His language to His hearers' suspicions. After giving proof of His claims through what He said earlier—speaking partly as God, partly as a mere man—He again tries to establish the same point as a man, and says, "My judgment is just." And how is this demonstrated? Because "I seek not My own will, but the will of Him that sent Me." Just as with human beings, someone free from selfish ambition cannot justly be accused of making an unfair decision, neither can you now accuse Me. Someone who wants to establish his own interests might be suspected by many of corrupting justice for that purpose. But someone who does not look to his own interests—what reason could he have for not deciding justly? Now apply this reasoning to My case. If I had said I was not sent by the Father, if I had not given Him credit for the glory of what was done, some of you might perhaps have suspected that I was seeking honor for Myself and speaking falsely. But if I attribute and refer what is done to another, why and how could you have reason to suspect My words? Do you see how He strengthened His argument and showed that His judgment was just by using reasoning that any ordinary person might use in defending himself? Do you see how what I have often said is clearly visible? What is that? It is this: the extreme humility of these expressions especially persuades sensible people not to accept the words superficially and then fall into low opinions, but rather to work hard to reach the height of their meaning. This humility also easily lifts up those who were once groveling on the ground.

And marvel not that He has asserted so close a conjunction; for with reference to the Spirit also Paul has used this illustration: What man knows the things of a man, save the spirit of man which is in him? Even so the things of God knows no man, but the Spirit of God. Thus Christ's meaning is no other than this: I have not a will different and apart from that of the Father, but if He desires anything, then I also; if I, then He also. As therefore none could object to the Father judging, so neither may any to Me, for the sentence of Each is given from the same Mind. And if He utters these words rather as a man, marvel not, seeing that they still deemed Him to be mere man. Therefore in passages like these it is necessary not merely to enquire into the meaning of the words, but also to take into account the suspicion of the hearers, and listen to what is said as being addressed to that suspicion. Otherwise many difficulties will follow. Consider for instance, He says, I seek not My own will: according to this then His will is different (from that of the Father), is imperfect, nay, not merely imperfect, but even unprofitable. For if it be saving, if it agree with that of the Father, why do You not seek it? Mortals might with reason say so because they have many wills contrary to what seems good to the Father, but Thou, wherefore sayest Thou this, who art in all things like the Father? For this none would say is the language even of a man made perfect and crucified. For if Paul so blended himself with the will of God as to say, I live, yet no longer I, but Christ lives in me Galatians 2:20, how says the Lord of all, I seek not My own will, but the will of Him that sent Me, as though that will were different? What then is His meaning? He applies His discourse as if the case were that of a mere man, and suits His language to the suspicion of His hearers. For when He had, by what had gone before, given proof of His sayings, speaking partly as God, partly as a mere man, He again as a man endeavors to establish the same, and says, My judgment is just. And whence is this seen? Because I seek not My own will, but the will of Him that sent Me. For as in the case of men, he that is free from selfishness cannot be justly charged with having given an unfair decision, so neither will you now be able to accuse Me. He that desires to establish his own, may perhaps by many be suspected of corrupting justice with this intent; but he that looks not to his own, what reason can he have for not deciding justly? Apply now this reasoning to My case. Had I said that I was not sent by the Father, had I not referred to Him the glory of what was done, some of you might perhaps have suspected that desiring to gain honor for Myself, I said the thing that is not; but if I impute and refer what is done to another, wherefore and whence can you have cause to suspect My words? Do you see how He confirmed His discourse, and asserted that His judgment was just by an argument which any common man might have used in defending himself? Do you see how what I have often said is clearly visible? What is that? It is that the exceeding humility of the expressions most persuades men of sense not to receive the words off hand and then fall down [into low thoughts], but rather to take pains that they reach to the height of their meaning; this humility too with much ease then raises up those who were once groveling on the ground.

With all this in mind, I urge you not to pass carelessly by Christ's words, but to examine them all closely, always considering the reason for what has been said. Let us not assume that ignorance and simplicity will be enough to excuse us, for He has commanded us to be not merely harmless, but wise. Matthew 10:16 Let us therefore practice wisdom together with simplicity, both in doctrines and in the right actions of our lives. Let us judge ourselves here, so that we will not be condemned with the world hereafter. Let us act toward our fellow-servants as we want our Master to act toward us, for we say, Forgive us our debts, as we forgive our debtors. Matthew 6:12 I know that the wounded soul does not endure meekly, but if we consider that by doing so we benefit not the one who has wronged us but ourselves, we will quickly release the venom of our anger. For the one who did not forgive the hundred denarii to the one who had wronged him did not harm his fellow-servant but himself, by making himself liable again for the ten thousand talents he had previously been forgiven. Matthew 18:30-34 When we do not forgive others, we do not forgive ourselves. So let us not merely say to God, do not remember our offenses, but let each of us also say to ourselves, let us not remember the offenses of our fellow-servants done against us. For you first pass judgment on your own sins, and God judges afterward. You propose the law concerning remission and punishment, you declare your decision on these matters, and therefore whether God will or will not remember rests with you. For this reason Paul commands us to forgive, if anyone has a complaint against anyone Colossians 3:13, and not simply to forgive, but so that not even any remnants are left behind. Since Christ not only did not make our transgressions public, but did not even remind us the transgressors of them, nor say, in such and such things you have offended, but remitted and blotted out the handwriting, not counting our offenses, as Paul has also declared. Colossians 2:14 Let us also do this. Let us wipe away all trespasses against us from our minds, and if anything good has been done to us by the one who has wronged us, let us remember only that. But if anything grievous and hard to bear has occurred, let us cast it out and blot it out, so that not even a trace of it remains. And if nothing good has been done to us by that person, our reward and higher credit will be all the greater if we forgive. Others wipe away their sins by vigils, by sleeping on the ground, by ten thousand hardships, but you may cause all your trespasses to disappear by an easier way, namely by not remembering wrongs. Why then do you thrust the sword against yourself, as mad and frantic people do, and banish yourself from the life to come, when you ought to use every means to attain it? For if this present life is so desirable, what can one say of that other life from which pain and grief and mourning have fled away? There one need not fear death, nor imagine any end to those good things. Blessed, three times blessed, yes, and this many times over, are those who enjoy that blessed rest, while miserable, three times miserable, yes, ten thousand times miserable, are those who have cast themselves out from that blessedness. And what, someone says, makes us enjoy that life? Hear the Judge Himself conversing with a certain young man on this matter. When the young man said, What shall I do to inherit eternal life? Matthew 19:16 Christ, after repeating the other commandments to him, ended with the love of neighbor. Perhaps like that rich man some of my hearers will say that we also have kept these, for we have neither robbed, nor killed, nor committed adultery. Yet surely you will not be able to say that you have loved your neighbor as you ought to have loved him. For if a man has envied or spoken evil of another, if he has not helped him when injured, or not shared his possessions with him, then neither has he loved him. Now Christ has commanded not only this, but something more. What then is this? Sell, He says, what you have, and give to the poor, and come, follow Me Matthew 19:21—calling the imitation of Him in our actions following Him. What do we learn from this? First, that the one who does not have all these things cannot attain the highest places in that rest. For after the young man had said, All these things I have done, Christ, as though some great thing were lacking for his perfect approval, replied, If you will be perfect, sell what you have, and give to the poor, and come, follow Me. First then we may learn this; secondly, that Christ rebuked the man for his vain boast, for one who lived in such abundance and did not care about others living in poverty—how could he love his neighbor? So he did not speak truly even in this matter. But let us do both of these things. Let us be eager to empty out our possessions and to purchase heaven. For if men have often spent all their possessions for worldly honor, an honor that was to remain here below, and even here not to remain with us long (for many even long before their deaths have been stripped of their power, and others because of it have often lost their lives, and yet, although aware of this, they spend everything for its sake)—if now they do so much for this kind of honor, what could be more wretched than we if for the sake of that honor which abides and cannot be taken from us we will not give up even a little, nor supply to others those things which in a short time while yet here we will leave behind? What madness it must be, when it is in our power voluntarily to give to others and so to take with us those things of which we will even against our will be deprived, to refuse to do so! Yet if a man were being led to death, and it were proposed to him to give up all his goods and so go free, we would think a favor was being done for him. And shall we, who are being led on the way to the pit, shall we, when it is allowed us to give up half and be free, prefer to be punished and uselessly to retain what is not ours, even to the point of losing what is ours? What excuse will we have, what claim for pardon, who, when so easy a road has been cut for us to life, rush down precipices and travel along an unprofitable path, depriving ourselves of all things both here and hereafter, when we might enjoy both in security? If then we did not do so before, let us at least stop now. And coming to our senses, let us rightly dispose of present things, so that we may easily receive those which are to come, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, forever and ever. Amen.

Now bearing all this in mind, let us not, I exhort you, carelessly pass by Christ's words, but enquire closely into them all, everywhere considering the reason of what has been said; and let us not deem that ignorance and simplicity will be sufficient to excuse us, for He has bidden us not merely to be harmless, but wise. Matthew 10:16 Let us therefore practice wisdom with simplicity, both as to doctrines and the right actions of our lives; let us judge ourselves here, that we be not condemned with the world hereafter; let us act towards our fellow-servants as we desire our Master to act towards us: for (we say), Forgive us our debts, as we forgive our debtors. Matthew 6:12 I know that the smitten soul endures not meekly, but if we consider that by so doing we do a kindness not to him who has grieved us but to ourselves, we shall soon let go the venom of our wrath; for he who forgave not the hundred pence to him who had transgressed against him, wronged not his fellow-servant but himself, by rendering himself liable for the ten thousand talents of which he had before received forgiveness. Matthew 18:30-34 When therefore we forgive not others, we forgive not ourselves. And so let us not merely say to God, remember not our offenses; but let each also say to himself, let us not remember the offenses of our fellow-servants done against us. For you first give judgment on your own sins, and God judges after; you propose the law concerning remission and punishment, you declare your decision on these matters, and therefore whether God shall or shall not remember, rests with you. For which cause Paul bids us forgive, if any One has cause of complaint against any Colossians 3:13, and not simply forgive, but so that not even any remnants be left behind. Since Christ not only did not publish our transgressions, but did not put us the transgressors in mind of them, nor say, in such and such things have you offended, but remitted and blotted out the handwriting, not reckoning our offenses, as Paul has also declared. Colossians 2:14 Let us too do this; let us wipe away all [trespasses against us] from our minds; and if any good thing has been done to us by him that has grieved us, let us only reckon that; but if anything grievous and hard to bear, let us cast it forth and blot it out, so that not even a vestige of it remain. And if no good has been done us by him, so much the greater recompense and higher credit will be ours if we forgive. Others by watching, by making the earth their bed, by ten thousand hardships, wipe away their sins, but thou by an easier way, I mean by not remembering wrongs, may cause all your trespasses to disappear. Why then do you thrust the sword against yourself, as do mad and frantic men, and banishest yourself from the life which is to come, when you ought to use every means to attain unto it? For if this present life be so desirable, what can one say of that other from which pain, and grief, and mourning, have fled away? There it needs not to fear death, nor imagine any end to those good things. Blessed, thrice blessed, yea, and this many times over, are they who enjoy that blessed rest, while they are miserable, thrice miserable, yea, ten thousand times miserable, who have cast themselves forth from that blessedness. And what, says some one, is it that makes us to enjoy that life? Hear the Judge Himself conversing with a certain young man on this matter. When the young man said, What shall I do to inherit eternal life? Matthew 19:16 Christ, after repeating to him the other commandments, ended with the love of his neighbor. Perhaps like that rich man some of my hearers will say, that we also have kept these, for we neither have robbed, nor killed, nor committed adultery; yet assuredly you will not be able to say this, that you have loved your neighbor as you ought to have loved him. For if a man has envied or spoken evil of another, if he has not helped him when injured, or not imparted to him of his substance, then neither has he loved him. Now Christ has commanded not only this, but something besides. What then is this? Sell, he says, that you have, and give to the poor; and come, follow Me Matthew 19:21: terming the imitating Him in our actions following Him. What learn we hence? First, that he who has not all these things cannot attain unto the chief places in that rest. For after the young man had said, All these things have I done, Christ, as though some great thing were wanting to his being perfectly approved, replied, If you will be perfect, sell that you have, and give to the poor: and come, follow Me. First then we may learn this; secondly, that Christ rebuked the man for his vain boast; for one who lived in such superfluity, and regarded not others living in poverty, how could he love his neighbor? So that neither in this matter did he speak truly. But let us do both the one and the other of these things; let us be eager to empty out our substance, and to purchase heaven. Since if for worldly honor men have often expended their whole possessions, an honor which was to stay here below, and even here not to stay by us long, (for many even much before their deaths have been stripped of their supremacy, and others because of it have often lost their lives, and yet, although aware of this, they expend all for its sake;) if now they do so much for this kind of honor, what can be more wretched than we if for the sake of that honor which abides and which cannot be taken from us we will not give up even a little, nor supply to others those things which in a short time while yet here we shall leave? What madness must it be, when it is in our power voluntarily to give to others, and so to take with us those things of which we shall even against our will be deprived, to refuse to do so? Yet if a man were being led to death, and it were proposed to him to give up all his goods and so go free, we should think a favor was conferred upon him; and shall we, who are being led on the way to the pit, shall we, when it is allowed us to give up half and be free, prefer to be punished, and uselessly to retain what is not ours even to the losing what is so? What excuse shall we have, what claim for pardon, who, when so easy a road has been cut for us unto life, rush down precipices, and travel along an unprofitable path, depriving ourselves of all things both here and hereafter, when we might enjoy both in security? If then we did not so before, let us at least stop now; and coming to ourselves, let us rightly dispose of things present, that we may easily receive those which are to come, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.

Sin is a fearful thing, truly fearful, and it ruins the soul. Sometimes through its excess the damage has overflowed and attacked people's bodies as well. Since for the most part we feel no pain when the soul is diseased, but if the body receives even a little injury we make every effort to free it from its sickness because we are aware of the sickness, God often punishes the body for the sins of the soul. In this way, through the punishment of the inferior part, the better part may also receive some healing. This is how Paul dealt with the adulterer among the Corinthians, checking the disease of the soul by the destruction of the flesh. Having applied the knife to the body, he thus suppressed the evil, like an excellent physician using external burning for dropsy or spleen when these conditions refuse to respond to internal medicines. Christ also did this in the case of the paralytic, as He showed when He said, "Behold, you are made whole; sin no more, lest a worse thing come unto you."

1. A fearful thing is sin, fearful, and the ruin of the soul, and the mischief oftentimes through its excess has overflowed and attacked men's bodies also. For since for the most part when the soul is diseased we feel no pain, but if the body receive though but a little hurt, we use every exertion to free it from its infirmity, because we are sensible of the infirmity, therefore God oftentimes punishes the body for the transgressions of the soul, so that by means of the scourging of the inferior part, the better part also may receive some healing. Thus too among the Corinthians Paul restored the adulterer, checking the disease of the soul by the destruction of the flesh, and having applied the knife to the body, so repressed the evil 1 Corinthians 5:5; like some excellent physician employing external cautery for dropsy or spleen, when they refuse to yield to internal remedies. This also Christ did in the case of the paralytic; as He showed when He said, Behold, you are made whole; sin no more, lest a worse thing come unto you.

What do we learn from this? First, that his disease came from his sins; second, that the accounts of hellfire should be believed; third, that the punishment is long—indeed endless. Where now are those who say, "I murdered in one hour, I committed adultery in a brief moment, and yet I am punished eternally"? Look at this man: he had not sinned for as many years as he suffered, for he spent an entire lifetime in the length of his punishment. Sins are not judged by time but by the nature of the transgressions. Beyond this, we can see another thing: even if we have suffered severely for former sins, if we later fall into the same ones, we will suffer much more severely. And rightly so, for someone who is not made better even by punishment is afterward led on as insensible and a despiser to still heavier punishment. The fault itself should be enough to restrain and make more sober the man who has once slipped, but when not even the addition of punishment accomplishes this, he naturally requires more bitter torments. Now if even in this world, when we fall into the same sins after punishment, we are disciplined yet more severely than before, ought we not—when we have sinned but not been punished at all—to be exceedingly afraid and to tremble, knowing we are about to endure something irreparable? But why, someone asks, are not all punished in this way? For we see many wicked people healthy in body, vigorous, and enjoying great prosperity. But let us not be confident; let us mourn for them most of all in this case, since their having suffered nothing here moves them toward a severer vengeance hereafter. As Paul declares when he says, "But now that we are judged, we are chastened of the Lord, that we should not be condemned with the world" (1 Corinthians 11:32). For the punishments here are for warning; those there are for vengeance.

Now what do we learn from this? First, that his disease had been produced by his sins; secondly, that the accounts of hell fire are to be believed; thirdly, that the punishment is long, nay endless. Where now are those who say, I murdered in an hour, I committed adultery in a little moment of time, and am I eternally punished? For behold this man had not sinned for so many years as he suffered, for he had spent a whole lifetime in the length of his punishment; and sins are not judged by time, but by the nature of the transgressions. Besides this, we may see another thing, that though we have suffered severely for former sins, if we afterwards fall into the same, we shall suffer much more severely. And with good reason; for he who is not made better even by punishment, is afterwards led as insensible and a despiser to still heavier chastisement. The fault should of itself be sufficient to check and to render more sober the man who once has slipped, but when not even the addition of punishment effects this, he naturally requires more bitter torments. Now if even in this world when after punishment we fall into the same sins, we are chastised yet more severely then before, ought we not when after sinning we have not been punished at all, to be then very exceedingly afraid and to tremble, as being about to endure something irreparable? And wherefore, says some one, are not all thus punished? For we see many bad men well in body, vigorous, and enjoying great prosperity. But let us not be confident, let us mourn for them in this case most of all, since their having suffered nothing here, helps them on to a severer vengeance hereafter. As Paul declares when he says, But now that we are judged, we are chastened of the Lord, that we should not be condemned with the world 1 Corinthians 11:32; for the punishments here are for warning, there for vengeance.

What then, someone asks, do all diseases come from sin? Not all, but most of them do; and some come from different kinds of loose living, since gluttony, intemperance, and laziness produce such sufferings. But the one rule we must observe is to bear every affliction thankfully, for they are sent because of our sins, as in the book of Kings we see one attacked by gout; they are also sent to make us approved, as the Lord says to Job, Do you think that I have spoken to you, except that you might appear righteous?

What then, says one, do all diseases proceed from sin? Not all, but most of them; and some proceed from different kinds of loose living, since gluttony, intemperance, and sloth, produce such like sufferings. But the one rule we have to observe, is to bear every stroke thankfully; for they are sent because of our sins, as in the Kings we see one attacked by gout 1 Kings 15:23; they are sent also to make us approved, as the Lord says to Job, Do you think that I have spoken to you, save that you might appear righteous? Job 60:8, Septuagint

But why is it that in the case of these paralytics Christ brings up their sins? For He says also to the paralytic in Matthew who lay on a bed, "Son, be of good cheer, your sins are forgiven you" (Matthew 9:2), and to this man, "Behold, you are made whole; sin no more." I know that some slander this paralytic, claiming that he was an accuser of Christ, and that therefore this statement was addressed to him. But what shall we say about the other paralytic in Matthew, who heard nearly the same words? For Christ says to him also, "Your sins be forgiven you." From this it is clear that this man was not addressed for the reason they claim. And we can see this more clearly from what follows. For the Evangelist says, "Afterward Jesus finds him in the Temple," which is evidence of his great piety. For he did not go off into the marketplaces and public areas, nor did he give himself over to luxury and ease, but remained in the Temple, even though he was about to face such a violent attack and be harassed by everyone there. Yet none of these things persuaded him to leave the Temple. Moreover, when Christ found him, even after he had spoken with the Jews, He implied nothing of that sort. For if He had wanted to accuse him of this, He would have said to him, "Are you attempting the same sins as before? Have you not been made better by your cure?" Yet He said nothing of the kind, but simply secured him for the future.

But why is it that in the case of these paralytics Christ brings forward their sins? For He says also to him in Matthew who lay on a bed, Son, be of good cheer, your sins are forgiven you Matthew 9:2: and to this man, Behold, you are made whole; sin no more. I know that some slander this paralytic, asserting that he was an accuser of Christ, and that therefore this speech was addressed to him; what then shall we say of the other in Matthew, who heard nearly the same words? For Christ says to him also, Your sins be forgiven you. Whence it is clear, that neither was this man thus addressed on the account which they allege. And this we may see more clearly from what follows; for, says the Evangelist, Afterward Jesus finds him in the Temple, which is an indication of his great piety; for he departed not into the market places and walks, nor gave himself up to luxury and ease, but remained in the Temple, although about to sustain so violent an attack and to be harassed by all there. Yet none of these things persuaded him to depart from the Temple. Moreover Christ having found him, even after he had conversed with the Jews, implied nothing of the kind. For had He desired to charge him with this, He would have said to him, Are you again attempting the same sins as before, are you not made better by your cure? Yet He said nothing of the kind, but merely secures him for the future.

Why then, when He had healed those who were lame and crippled, did He not mention this in any case? I think the diseases of these paralytics arose from sinful acts, while those of the others came from natural weakness. Or if this is not the case, then through these men and the words spoken to them, He has spoken to the rest as well. Since this disease is more serious than any other, through the greater He corrects the lesser also. And just as when He had healed a certain other person He commanded him to give glory to God, directing this exhortation not to him alone but through him to all, so He addresses to these men, and through these to all the rest of mankind, that exhortation and advice which was given to them by word of mouth. Beyond this we may also say that Jesus perceived great endurance in his soul, and addressed the exhortation to him as to one who was able to receive His command, keeping him in health both through the benefit received and through the fear of future evils.

2. Why then, when He had cured the halt and maimed, did He not in any instance make mention of the like? Methinks that the diseases of these (the paralytic) arose from acts of sin, those of the others from natural infirmity. Or if this be not so, then by means of these men, and by the words spoken to them, He has spoken to the rest also. For since this disease is more grievous than any other, by the greater He corrects also the less. And as when He had healed a certain other He charged him to give glory to God, addressing this exhortation not to him only but through him to all, so He addresses to these, and by these to all the rest of mankind, that exhortation and advice which was given to them by word of mouth. Besides this we may also say, that Jesus perceived great endurance in his soul, and addressed the exhortation to him as to one who was able to receive His command, keeping him to health both by the benefit, and by the fear of future ills.

Notice the absence of boasting. He did not say, "Look, I have made you whole," but rather, "You are made whole; sin no more." And again, not "lest I punish you," but "lest a worse thing come to you"—putting both statements in an impersonal way and showing that the cure came more from grace than from what the man deserved. For He did not tell him that he was delivered after suffering the full punishment he deserved, but that he was made whole through lovingkindness. If that were not the case, He would have said, "Look, you have suffered enough punishment for your sins, so be steadfast from now on." But He did not speak that way. Instead, how did He speak? "You are made whole; sin no more." Let us continually repeat these words to ourselves, and if after being disciplined we have been delivered, let each of us say to himself, "You are made whole; sin no more." But if we do not suffer punishment even while continuing in the same behavior, let us use as our reminder those words of the Apostle: "The goodness of God leads us to repentance, but according to our hardness and impenitent heart, we treasure up for ourselves wrath."

And observe the absence of boasting. He said not, Behold, I have made you whole, but, You are made whole; sin no more. And again, not, lest I punish you, but, lest a worse thing come unto you; putting both expressions not personally, and showing that the cure was rather of grace than of merit. For He declared not to him that he was delivered after suffering the deserved amount of punishment, but that through lovingkindness he was made whole. Had this not been the case, He would have said, Behold, you have suffered a sufficient punishment for your sins, be steadfast for the future. But now He spoke not so, but how? Behold, you are made whole; sin no more. Let us continually repeat these words to ourselves, and if after having been chastised we have been delivered, let each say to himself, Behold, you are made whole; sin no more. But if we suffer not punishment though continuing in the same courses, let us use for our charm that word of the Apostle, The goodness of God leads [us] to repentance, but after [our] hardness and impenitent heart, [we] treasure up unto [ourselves] wrath. Romans 2:4-5

And not only by strengthening the sick man's body, but also in another way, did He give him strong proof of His divinity. By saying "Sin no more," He showed that He knew all the sins that the man had committed in the past. Through this, He would gain the man's trust regarding the future.

And not only by strengthening the sick man's body, but also in another way, did He afford him a strong proof of His Divinity; for by saying, Sin no more, He showed that He knew all the transgressions that had formerly been committed by him; and by this He would gain his belief as to the future.

Again observe him continuing in the same right feeling. He does not say, "This is the one who said, Take up your bed," but when they continually brought forward this apparent charge, he continually puts forward the defense, again declaring his Healer and seeking to attract and attach others to Him. For he was not so unfeeling as to betray his Benefactor after such a benefit and command, and to speak as he did with evil intention. Had he been a wild beast, had he been something unlike a man and made of stone, the benefit and the fear would have been enough to restrain him, since, having the threat lodged within him, he would have dreaded lest he should suffer something worse, having already received the greatest proof of his Physician's power. Besides, had he wished to slander Him, he would have said nothing about his own cure, but would have mentioned and urged against Him the breaking of the Sabbath. But this is not the case, surely it is not. The words are words of great boldness and frankness. He proclaims his Benefactor no less than the blind man did. For what did he say? "He made clay and anointed my eyes." And so this man of whom we now speak says, "It is Jesus who made me whole."

Again observe him continuing in the same right feeling. He says not, This is he who said, Take up your bed, but when they continually advanced this seeming charge, he continually puts forward the defense, again declaring his Healer, and seeking to attract and attach others to Him. For he was not so unfeeling as after such a benefit and charge to betray his Benefactor, and to speak as he did with an evil intention. Had he been a wild beast, had he been something unlike a man and of stone, the benefit and the fear would have been enough to restrain him, since, having the threat lodged within, he would have dreaded lest he should suffer a worse thing, having already received the greatest pledges of the power of his Physician. Besides, had he wished to slander Him, he would have said nothing about his own cure, but would have mentioned and urged against Him the breach of the Sabbath. But this is not the case, surely it is not; the words are words of great boldness and candor; he pro claims his Benefactor no less than the blind man did. For what said he? He made clay, and anointed my eyes John 9:6; and so this man of whom we now speak, It is Jesus who made me whole.

What then does Christ say?

What then says Christ?

When there was a need to make an excuse for the Disciples, He brought forward David their fellow-servant, saying, Have you not read what David did when he was hungry? Matthew 12:2 But when an excuse was to be made for Himself, He appealed to the Father, showing in two ways His Equality: by calling God His Father in a special way, and by doing the same things which He did. And why did He not mention what took place at Jericho? Because He wished to raise them up from earthly thinking so that they might no longer regard Him as a man, but as God, and as one who has the right to make laws. For if He had not been The Very Son and of the same ousia, the defense would have been worse than the charge. For if a viceroy who had changed a royal law should, when accused of doing so, excuse himself in this manner and say, Yes, for the king also has annulled laws, he would not be able to escape, but would thus increase the weight of the charge. But in this case, since the dignity is equal, the defense is made perfect on most secure grounds. From the charges, He says, from which you absolve God, absolve Me also. And therefore He said first, My Father, so that He might persuade them even against their will to allow the same to Him, through reverence of His clearly asserted Sonship.

When there was need to make excuse for the Disciples, He brought forward David their fellow-servant, saying, Have ye not read what David did when he was an hungered? Matthew 12:2 But when excuse was to be made for Himself, He betook Himself to the Father, showing in two ways His Equality, by calling God His Father peculiarly, and by doing the same things which He did. And wherefore did He not mention what took place at Jericho? Because He wished to raise them up from earth that they might no longer attend to Him as to a man, but as to God, and as to one who ought to legislate: since had He not been The Very Son and of the same Essence, the defense would have been worse than the charge. For if a viceroy who had altered a royal law should, when charged with so doing, excuse himself in this manner, and say, Yea, for the king also has annulled laws, he would not be able to escape, but would thus increase the weight of the charge. But in this instance, since the dignity is equal, the defense is made perfect on most secure grounds. From the charges, says He, from which you absolve God, absolve Me also. And therefore He said first, My Father, that He might persuade them even against their will to allow to Him the same, through reverence of His clearly asserted Sonship.

If anyone asks, "How does the Father 'work' when He ceased on the seventh day from all His works?" let him learn the manner in which He works. What then is the manner of His working? He cares for and holds together all that has been made. Therefore, when you see the sun rising and the moon running in her path, the lakes and fountains and rivers and rains, the course of nature in seeds and in our own bodies and those of non-rational beings, and all the rest by which this universe is held together, then learn about the ceaseless working of the Father. For He makes His sun to rise upon the evil and the good, and sends rain on the just and on the unjust. And again, "If God so clothe the grass of the field, which today is, and tomorrow is cast into the fire," and speaking of the birds He said, "Your Heavenly Father feeds them."

If any one say, And how does the Father 'work,' who ceased on the seventh day from all His works? let him learn the manner in which He works. What then is the manner of His working? He cares for, He holds together all that has been made. Therefore when you behold the sun rising and the moon running in her path, the lakes, and fountains, and rivers, and rains, the course of nature in the seeds and in our own bodies and those of irrational beings, and all the rest by means of which this universe is made up, then learn the ceaseless working of the Father. For He makes His sun to rise upon the evil and the good, and sends rain on the just and on the unjust. Matthew 5:45 And again; If God so clothe the grass of the field, which today is, and tomorrow is cast into the fire Matthew 6:30; and speaking of the birds He said, Your Heavenly Father feeds them.

In that place, then, He did everything on the Sabbath day by words only and added nothing more, but refuted their charges by what was done in the Temple and from their own practice. But here, where He commanded a work to be done—the taking up of a bed, something of no great importance regarding the miracle itself, though by it He showed one point, a clear violation of the Sabbath—He takes His teaching to something greater. He wants to awe them more by referring to the dignity of the Father and to lift them up to higher thought. Therefore, when His teaching concerns the Sabbath, He does not defend Himself only as man or only as God, but sometimes in one way, sometimes in the other, because He wanted to persuade them both of the condescension of the Dispensation and the dignity of His Godhead. Therefore He now defends Himself as God, since if He had always spoken with them merely as a man, they would have remained in the same low condition. So to prevent this, He brings forward the Father. Yet creation itself works on the Sabbath—for the sun runs, rivers flow, fountains bubble, women give birth—but so that you may learn that He is not part of creation, He did not say, "Yes, I work, for creation works," but rather, "Yes, I work, for My Father works."

3. In that place then He did all on the Sabbath day by words only, and added nothing more, but refuted their charges by what was done in the Temple and from their own practice. But here where He commanded a work to be done, the taking up a bed, (a thing of no great importance as regarded the miracle, though by it He showed one point, a manifest violation of the Sabbath,) He leads up His discourse to something greater, desiring the more to awe them by reference to the dignity of the Father, and to lead them up to higher thought. Therefore when His discourse is concerning the Sabbath, He makes not His defense as man only, or as God only, but sometimes in one way, sometimes in the other; because He desired to persuade them both of the condescension of the Dispensation, and the Dignity of His Godhead. Therefore He now defends Himself as God, since had He always conversed with them merely as a man, they would have continued in the same low condition. Wherefore that this may not be, He brings forward the Father. Yet the creation itself works on the Sabbath, (for the sun runs, rivers flow, fountains bubble, women bear,) but that you may learn that He is not of creation, He said not, Yea, I work, for creation works, but, Yea, I work, for My Father works.

And he asserted this not merely by words, but by deeds, for he declared it not in speech alone, but even more often by actions. Why? Because they might object to his words and charge him with arrogance, but when they saw the truth of his actions proved by results and his power proclaimed by works, they could say nothing against him after that.

And this he asserted not by words merely, but by deeds, for not in speech alone, but also yet oftener by actions He declared it. Why so? Because they might object to His words and charge Him with arrogance, but when they saw the truth of His actions proved by results, and His power proclaimed by works, after that they could say nothing against Him.

But those who refuse to accept these words with the right understanding claim that Christ did not make Himself equal to God, but that the Jews only suspected this. Come then, let us review what has been said from the beginning. Tell me, did the Jews persecute Him or not? It is clear to everyone that they did. Did they persecute Him for this reason or for something else? Again, it is agreed that it was for this. Did He then break the Sabbath or not? No one can deny that He did. Did He call God His Father or not? This too is true. Then the rest also follows by the same logic. For just as calling God His Father, breaking the Sabbath, and being persecuted by the Jews for the former and especially for the latter reason were not false impressions but actual facts, so making Himself equal to God was a declaration with the same meaning.

But they who will not receive these words in a right mind assert, that Christ made not Himself equal to God, but that the Jews suspected this. Come then let us go over what has been said from the beginning. Tell me, did the Jews persecute Him, or did they not? It is clear to every one that they did. Did they persecute Him for this or for something else? It is again allowed that it was for this. Did He then break the Sabbath, or did He not? Against the fact that He did, no one can have anything to say. Did He call God His Father, or did He not call Him so? This too is true. Then the rest also follows by the same consequence; for as to call God His Father, to break the Sabbath, and to be persecuted by the Jews for the former and more especially for the latter reason, belonged not to a false imagination, but to actual fact, so to make Himself equal to God was a declaration of the same meaning.

And this becomes even clearer from what He said before, for "My Father works, and I work" is the statement of Someone declaring Himself equal to God. For in these words He has indicated no difference. He did not say, "He works, and I serve," but "As He works, so I work," and has declared absolute equality. But if He had not wished to establish this, and the Jews had assumed it without reason, He would not have allowed their minds to be deceived, but would have corrected this. Besides, the Evangelist would not have remained silent on the subject, but would have plainly said that the Jews assumed this, but that Jesus did not make Himself equal to God. As in another place he does exactly this, when he notices that something was said one way and understood another way, as "Destroy this Temple," said Christ, "and in three days I will raise It up" (John 2:19), speaking of His Flesh. But the Jews, not understanding this and supposing that the words were spoken about the Jewish Temple, said, "Forty-six years was this temple in building, and will You rear it up in three days?" Since He said one thing and they imagined another (for He spoke of His Flesh, and they thought that the words were spoken about their Temple), the Evangelist, observing this, or rather correcting their imagination, goes on to say, "But He spoke of the Temple of His Body." So here also, if Christ had not made Himself equal with God, had not wished to establish this, and yet the Jews had imagined that He did, the writer would here also have corrected their assumption and would have said, "The Jews thought that He made Himself equal to God, but indeed He spoke not of equality." And this is done not only in this place, nor only by this Evangelist, but again elsewhere another Evangelist is seen to do the same. For when Christ warned His disciples, saying, "Beware of the leaven of the Pharisees and Sadducees" (Matthew 16:6), and they reasoned among themselves, saying, "It is because we have taken no bread," and He spoke of one thing, calling their doctrine leaven, but the disciples imagined another, supposing that the words were said about bread, it is not now the Evangelist who corrects them, but Christ Himself, speaking thus, "How is it that you do not understand that I spoke not to you concerning bread?" But here there is nothing of the kind.

And this one may see more clearly from what He had before said, for My Father works, and I work, is the expression of One declaring Himself equal to God. For in these words He has marked no difference. He said not, He works, and I minister, but, As He works, so work I; and has declared absolute Equality. But if He had not wished to establish this, and the Jews had supposed so without reason, He would not have allowed their minds to be deceived, but would have corrected this. Besides, the Evangelist would not have been silent on the subject, but would have plainly said that the Jews supposed so, but that Jesus did not make Himself equal to God. As in another place he does this very thing, when he perceives that something was said in one way, and understood in another; as, Destroy this Temple, said Christ, and in three days I will raise It up John 2:19; speaking of His Flesh. But the Jews, not understanding this, and supposing that the words were spoken of the Jewish Temple, said, Forty and six years was this temple in building, and will You rear it up in three days? Since then He said one thing, and they imagined another, (for He spoke of His Flesh, and they thought that the words were spoken of their Temple,) the Evangelist remarking on this, or rather correcting their imagination, goes on to say, But He spoke of the Temple of His Body. So that here also, if Christ had not made Himself equal with God, had not wished to establish this, and yet the Jews had imagined that He did, the writer would here also have corrected their supposition, and would have said, The Jews thought that He made Himself equal to God, but indeed He spoke not of equality. And this is done not in this place only, nor by this Evangelist only, but again elsewhere another Evangelist is seen to do the same. For when Christ warned His disciples, saying, Beware of the leaven of the Pharisees and Sadducees Matthew 16:6, and they reasoned among themselves, saying, It is because we have taken no bread, and He spoke of one thing, calling their doctrine leaven, but the disciples imagined another, supposing that the words were said of bread; it is not now the Evangelist who sets them right, but Christ Himself, speaking thus, How is it that you do not understand, that I spoke not to you concerning bread? But here there is nothing of the kind.

But someone says that Christ added the following words to remove this very thought:

But, says some one, to remove this very thought Christ has added,

Listen! He does the opposite. He says this not to take away but to confirm His equality. But pay close attention, for this is no ordinary question. The expression "of Himself" is found in many places of Scripture, with reference both to Christ and to the Holy Spirit, and we must learn the meaning of the expression so that we may not fall into the greatest errors. For if one takes it separately by itself in the way it is obvious to take it, consider what a great absurdity will follow. He did not say that He could do some things of Himself and that others He could not, but universally,

Man! He does the contrary. He says this not to take away, but to confirm, His Equality. But attend carefully, for this is no common question. The expression of Himself is found in many places of Scripture, with reference both to Christ and to the Holy Ghost, and we must learn the force of the expression, that we may not fall into the greatest errors; for if one take it separately by itself in the way in which it is obvious to take it, consider how great an absurdity will follow. He said not that He could do some things of Himself and that others He could not, but universally,

I ask my opponent, then: Can the Son do nothing of Himself? Tell me. If he replies that He can do nothing, we will say that He has done of Himself the very greatest of all good things. As Paul cries aloud, saying, "Who being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant." And again, Christ Himself says in another place, "I have power to lay down My life, and I have power to take it again," and "No man takes it from Me, but I lay it down of Myself." Do you see that He has power over life and death, and that He accomplished of Himself so mighty a work of salvation? And why do I speak concerning Christ, when even we, than whom nothing can be lower, do many things of ourselves? Of ourselves we choose vice, of ourselves we pursue virtue, and if we do not act of ourselves and do not have this power, we will neither suffer hell if we do wrong, nor enjoy the Kingdom if we do right.

4. The Son can do nothing of Himself. I ask then my opponent, Can the Son do nothing of Himself, tell me? If he reply, that He can do nothing, we will say, that He has done of Himself the very greatest of all goods. As Paul cries aloud, saying, Who being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant. Philippians 2:6-7 And again, Christ Himself in another place says, I have power to lay down My life, and I have power to take it again: and, No man takes it from Me, but I lay it down of Myself. John 10:18 Do you see that He has power over life and death, and that He wrought of Himself so mighty a Dispensation? And why speak I concerning Christ, when even we, than whom nothing can be meaner, do many things of ourselves? Of ourselves we choose vice, of ourselves we go after virtue, and if we do it not of ourselves, and not having power, we shall neither suffer hell if we do wrong, nor enjoy the Kingdom if we do right.

What then does "can do nothing of Himself" mean? It means that He can do nothing in opposition to the Father, nothing alien from Him, nothing strange to Him—which is especially the assertion of one declaring an equality and complete agreement.

What then means, Can do nothing of Himself? That He can do nothing in opposition to the Father, nothing alien from, nothing strange to Him, which is especially the assertion of One declaring an Equality and entire agreement.

But why didn't He say that He does nothing contrary, instead of saying He cannot do? It was so that from this He might again show the unchangeable and exact nature of the Equality, for this expression does not attribute weakness to Him, but actually shows His great power. In another place Paul says of the Father, "That by two immutable things in which it was impossible for God to lie" (Hebrews 6:18), and again, "If we deny Him—He abides faithful, for He cannot deny Himself" (2 Timothy 2:12-13). And truly this expression "impossible" does not declare weakness, but power—unspeakable power. For what He is saying is something like this: that His essence (ousia) does not admit such things as these. For just as when we also say it is impossible for God to do wrong, we do not attribute any weakness to Him but confess in Him an inexpressible power, so also when He says, "I can of My own Self do nothing" (John 5:30), His meaning is that it is impossible—nature does not admit—that I should do anything contrary to the Father. And so that you may learn that this is really what is being said, let us go over what follows and see whether Christ agrees with what we say or with what you say. You claim that this expression eliminates His Power and His proper Authority, and shows His might to be weak. But I say that this proves His Equality, His unchanging Likeness to the Father, and the fact that all is done as it were by one Will and Power and Might. Let us then ask Christ Himself and see by what He says next whether He interprets these words according to your understanding or according to ours. What then does He say?

But wherefore said He not, that He does nothing contrary, instead of, He cannot do? It was that from this again He might show the invariableness and exactness of the Equality, for the expression imputes not weakness to Him, but even shows His great power; since in another place Paul says of the Father, That by two immutable things in which it was impossible for God to lie Hebrews 6:18: and again, If we deny Him — He abides faithful, for He cannot deny Himself. 2 Timothy 2:12-13 And in truth this expression, impossible, is not declaratory of weakness, but power, power unspeakable. For what He says is of this kind, that that Essence admits not such things as these. For just as when we also say, it is impossible for God to do wrong, we do not impute to Him any weakness, but confess in Him an unutterable power; so when He also says, I can of My own Self do nothing John 5:30, His meaning is, that it is impossible, nature admits not, that I should do anything contrary to the Father. And that you may learn that this is really what is said, let us, going over what follows, see whether Christ agrees with what is said by us, or among you. You say, that the expression does away with His Power and His proper Authority, and shows His might to be but weak; but I say, that this proves His Equality, His unvarying Likeness, (to the Father,) and the fact that all is done as it were by one Will and Power and Might. Let us then enquire of Christ Himself, and see by what He next says whether He interprets these words according to your supposition or according to ours. What then says He?

For whatever things the Father does, these also the Son does likewise.

For whatever things the Father does these also does the Son likewise.

Do you see how He has completely destroyed your argument and confirmed what we have been saying? If Christ does nothing on His own, then the Father also does nothing on His own, since Christ does all things in the same way as the Father. If this is not the case, another absurd conclusion follows. He did not say that He does whatever things He saw the Father do, but rather that unless He sees the Father doing something, He does not do it—extending His words to all time. According to your view, He would be constantly learning the same things over and over. Do you see how elevated this concept is, and how the very humility of the expression forces even the most shameless and unwilling people to avoid low thoughts that are unworthy of His dignity? For who could be so wretched and miserable as to claim that the Son learns day by day what He must do? And how could that statement be true—"You are the same, and Your years shall not fail" (Psalm 102:27)—or that other one, "All things were made by Him, and without Him was not anything made" (John 1:3), if the Father does certain things and the Son watches and imitates Him? Do you see that both from what was stated above and from what was said afterward, proof is given of His independent power? And if He introduces some expressions in a lowly manner, do not be surprised, for since they persecuted Him when they heard His exalted sayings and considered Him an enemy of God, He lowers His expression somewhat and then leads His discourse back up to the more sublime doctrines, alternating between higher and lower teaching so that it might be easily accepted even by those poorly disposed. Notice that after saying "My Father works, and I work," and after declaring Himself equal with God, He adds, "The Son can do nothing of Himself, but what He sees the Father do." Then again in a higher tone, "Whatever things the Father does, these also does the Son likewise." Then in a lower tone,

Do you see how He has taken away your assertion by the root, and confirmed what is said by us? Since, if Christ does nothing of Himself, neither will the Father do anything of Himself, if so be that Christ does all things in like manner to Him. If this be not the case, another strange conclusion will follow. For He said not, that whatsoever things He saw the Father do, He did, but, except He see the Father doing anything, He does it not; extending His words to all time; now He will, according to you, be continually learning the same things. Do you see how exalted is the idea, and that the very humility of the expression compels even the most shameless and unwilling to avoid groveling thoughts, and such as are unsuited to His dignity? For who so wretched and miserable as to assert, that the Son learns day by day what He must do? And how can that be true, You are the same, and Your years shall not fail? Psalm 102:27, or that other, All things were made by Him, and without Him was not anything made John 1:3; if the Father does certain things, and the Son sees and imitates Him? Do you see that from what was asserted above, and from what was said afterwards, proof is given of His independent Power? And if He brings forward some expressions in lowly manner, marvel not, for since they persecuted Him when they had heard His exalted sayings, and deemed Him to be an enemy of God, sinking a little in expression alone, He again leads His discourse up to the sublimer doctrines, then in turn to the lower, varying His teaching that it might be easy of acceptance even to the indisposed. Observe, after saying, My Father works, and I work; and after declaring Himself equal with God, He adds, The Son can do nothing of Himself, but what He sees the Father do. Then again in a higher strain, Whatever things the Father does, these also does the Son likewise. Then in a lower,

Do you see how great the humility of this is? And with good reason. What I said before, what I will not stop saying, I will now repeat: whenever He says anything lowly or humble, He states it in an exaggerated way, so that the very poorness of the expression itself may persuade even those who are resistant to understand these ideas with reverence. Because if this is not the case, see how absurd the claim becomes when we test it using the words themselves. When He says, "And shall show Him greater works than these," He will appear not to have learned many things yet—something that cannot even be said of the Apostles. For they, once they received the grace of the Spirit, immediately both knew and were able to do everything they needed to know and have the power to do. But Christ will appear not to have learned many things yet that He needed to know. And what could be more absurd than that?

Do you see how great is the humility of this? And with reason; for what I said before, what I shall not cease to say, I will now repeat, that when He utters anything low or humbly, He puts it in excess, that the very poverty of the expression may persuade even the indisposed to receive the notions with pious understanding. Since, if it be not so, see how absurd a thing is asserted, making the trial from the words themselves. For when He says, And shall show Him greater works than these, He will be found not to have yet learned many things, which cannot be said even of the Apostles; for they when they had once received the grace of the Spirit, in a moment both knew and were able to do all things which it was needful that they should know and have power to do, while Christ will be found to have not yet learned many things which He needed to know. And what can be more absurd than this?

What then does He mean? Because He had strengthened the paralytic and was about to raise the dead, He spoke this way, practically saying, "Do you marvel that I have strengthened the paralyzed? You will see greater things than these." But He did not speak in exactly this way. Instead, He proceeded in a somewhat humbler manner in order to calm their madness. And so that you may learn that "shall show" is not used in an absolute sense, listen again to what follows.

What then is His meaning? It was because He had strengthened the paralytic, and was about to raise the dead, that He thus spoke, all but saying, Wonder ye that I have strengthened the paralyzed? You shall see greater things than these. But He spoke not thus, but proceeded somehow in a humbler strain, in order that He might soothe their madness. And that you may learn that shall show is not used absolutely, listen again to what follows.

Yet "can do nothing of Himself" is opposed to "whom He will," since if He quickens whom He will, He can do something of Himself (for to will implies power), but if He can do nothing of Himself, then He cannot quicken whom He will. For the expression "as the Father raises up" shows unvarying resemblance in power, and "whom He will" shows equality of authority. Do you see, therefore, that "cannot do anything of Himself" is the expression of one not taking away His own authority, but declaring the unvarying resemblance of His power and will to those of the Father? In this sense also understand the words "shall show to Him," for in another place He says, "I will raise him up at the last Day" (John 6:40). And again, to show that He does it not by receiving an inward power from above, He says, "I am the Resurrection and the Life" (John 11:25). Then that you may not assert that He raises what dead He will and quickens them, but that He does not do other things in such manner, He anticipates and prevents every objection of the kind by saying, "Whatever things He does, these also does the Son likewise," thus declaring that He does all things which the Father does, and as the Father does them—whether you speak of the raising of the dead, or the fashioning of bodies, or the remission of sins, or any other matter whatever, He works in like manner to Him who begot Him.

Yet can do nothing of Himself is opposed to whom He will: since if He quickens whom He will, He can do something of Himself, (for to will implies power,) but if He can do nothing of Himself, then He can not quicken whom He will. For the expression, as the Father raises up, shows unvarying resemblance in Power, and whom He will, Equality of Authority. Do you see therefore that cannot do anything of Himself is the expression of One not taking away His (own) authority, but declaring the unvarying resemblance of His Power and Will (to those of the Father)? In this sense also understand the words, shall show to Him; for in another place He says, I will raise him up at the last Day. John 6:40 And again, to show that He does it not by receiving an inward power from above, He says, I am the Resurrection and the Life. John 11:25 Then that you may not assert that He raises what dead He will and quickens them, but that He does not other things in such manner, He anticipates and prevents every objection of the kind by saying, Whatever things He does, these also does the Son likewise, thus declaring that He does all things which the Father does, and as the Father does them; whether you speak of the raising of the dead, or the fashioning of bodies, or the remission of sins, or any other matter whatever, He works in like manner to Him who begot Him.

But people who are careless about their salvation pay no attention to any of these things—so great an evil is the love of status and position. This has been the mother of heresies, and has strengthened the impiety of the heathen. For God wanted His invisible things to be understood through the creation of this world, but they left these aside and refused to come by this way of teaching. Instead, they carved out another path for themselves, and so were cast out from the truth. And the Jews did not believe because they received honor from one another and did not seek the honor that comes from God. But let us, beloved, avoid this disease with all our strength and determination, for even if we have ten thousand good qualities, this plague of vainglory is enough to destroy them all. If therefore we desire praise, let us seek the praise that is from God, for the praise of men—whatever kind it may be—perishes as soon as it appears. Or if it does not perish, it brings us no profit and often proceeds from a corrupt judgment. And what is there to admire in the honor that comes from men? Young dancers enjoy it, as do immoral women and greedy, rapacious men. But the person who is approved by God is approved not with these, but with those holy men—the Prophets and Apostles who have shown forth an angelic life. If we feel any desire to lead crowds around with us or to be looked at by them, let us consider the matter by itself, and we shall find that it is utterly worthless. In short, if you are fond of crowds, draw to yourself the host of angels and become terrible to the devils. Then you will care nothing for mortal things, but will tread all that is splendid underfoot as mire and clay. And you will clearly see that nothing so fits a soul for shame as the passion for glory, for it cannot—it cannot be—that the man who desires this should live the crucified life, just as on the other hand it is not possible that the man who has trampled this underfoot should not trample down most other passions. For whoever masters this will get the better of envy and covetousness and all the grievous diseases. And how, someone says, shall we get the better of it? If we look to the other glory which is from heaven, and from which this earthly kind strives to cast us out. For that heavenly glory both makes us honored here and passes with us into the life which is to come, and delivers us from all fleshly slavery which we now most miserably serve, giving ourselves up entirely to earth and the things of earth. For if you go into the forum, if you enter a house, into the streets, into the soldiers' quarters, into inns, taverns, ships, islands, palaces, courts of justice, council chambers, you will everywhere find anxiety for things present and belonging to this life, and each person laboring for these things—whether gone or coming, traveling or staying at home, voyaging, tilling lands, in the fields, in the cities—in a word, all. What hope then of salvation do we have, when inhabiting God's earth we care nothing for the things of God? When commanded to be aliens from earthly things, we are aliens from heaven and citizens of earth. What can be worse than this insensibility, when hearing each day of the Judgment and of the Kingdom, we imitate the men in the days of Noah and those of Sodom, waiting to learn all by actual experience? Yet for this purpose were all those things written: that if anyone does not believe what is to come, he may from what has already happened get certain proof of what shall be. Therefore considering these things—both the past and the future—let us at least take breath a little from this hard slavery, and make some account of our souls also, that we may obtain both present and future blessings, through the grace and lovingkindness of our Lord Jesus Christ, to whom, with the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.

5. But men careless of their salvation give heed to none of these things; so great an evil is it to be in love with precedence. This has been the mother of heresies, this has confirmed the impiety of the heathen. For God desired that His invisible things should be understood by the creation of this world Romans 1:20, but they having left these and refused to come by this mode of teaching, cut out for themselves another way, and so were cast out from the true. And the Jews believed not because they received honor from one another, and sought not the honor which is from God. But let us, beloved, avoid this disease exceedingly and with all earnestness; for though we have ten thousand good qualities, this plague of vainglory is sufficient to bring them all to nought. John 5:44 If therefore we desire praise, let us seek the praise which is from God, for the praise of men of whatever kind it be, as soon as it has appeared has perished, or if it perish not, brings to us no profit, and often proceeds from a corrupt judgment. And what is there to be admired in the honor which is from men? Which young dancers enjoy, and abandoned women, and covetous and rapacious men? But he who is approved of God, is approved not with these, but with those holy men the Prophets and Apostles, who have shown forth an angelic life. If we feel any desire to lead multitudes about with us or be looked at by them, let us consider the matter apart by itself, and we shall find that it is utterly worthless. In fine, if you are fond of crowds, draw to yourself the host of angels, and become terrible to the devils, then shall you care nothing for mortal things, but shall tread all that is splendid underfoot as mire and clay; and shall clearly see that nothing so fits a soul for shame as the passion for glory; for it cannot, it cannot be, that the man who desires this should live the crucified life, as on the other hand it is not possible that the man who has trodden this underfoot should not tread down most other passions; for he who masters this will get the better of envy and covetousness, and all the grievous maladies. And how, says some one, shall we get the better of it? If we look to the other glory which is from heaven, and from which this kind strives to cast us out. For that heavenly glory both makes us honored here, and passes with us into the life which is to come, and delivers us from all fleshly slavery which we now most miserably serve, giving up ourselves entirely to earth and the things of earth. For if you go into the forum, if you enter into a house, into the streets, into the soldiers' quarters, into inns, taverns, ships, islands, palaces, courts of justice, council chambers, you shall everywhere find anxiety for things present and belonging to this life, and each man laboring for these things, whether gone or coming, traveling or staying at home, voyaging, tilling lands, in the fields, in the cities, in a word, all. What hope then of salvation have we, when inhabiting God's earth we care not for the things of God, when bidden to be aliens from earthly things we are aliens from heaven and citizens of earth? What can be worse than this insensibility, when hearing each day of the Judgment and of the Kingdom, we imitate the men in the days of Noah, and those of Sodom, waiting to learn all by actual experience? Yet for this purpose were all those things written, that if any one believe not that which is to come, he may, from what has already been, get certain proof of what shall be. Considering therefore these things, both the past and the future, let us at least take breath a little from this hard slavery, and make some account of our souls also, that we may obtain both present and future blessings; through the grace and lovingkindness of our Lord Jesus Christ, to whom, with the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.

Great is the benefit of the divine Scriptures, and the help that comes from them is all-sufficient. Paul declared this when he said, "Whatever things were written in former times were written for our instruction, upon whom the ends of the ages have come, that through patience and comfort of the Scriptures we might have hope." Romans 15:4, 1 Corinthians 10:11 For the divine oracles are a treasury of every kind of medicine, so that whether one needs to quench pride, to put desire to sleep, to trample underfoot the love of money, to despise pain, to inspire confidence, or to gain patience, from them one can find abundant resources. For what person struggling with long poverty or bound to a severe disease will not, when he reads the passage before us, receive much comfort? This man had been paralyzed for thirty-eight years and saw each year others delivered while he himself remained bound by his disease, yet even so he did not fall back and despair, though truly not only despondency over the past but also hopelessness for the future was enough to overwhelm him. Listen now to what he says and learn the greatness of his sufferings. For when Christ said, "Do you want to be made well?" he replied, "Yes, Lord, but I have no one, when the water is troubled, to put me into the pool." What can be more pitiable than these words? What more sad than these circumstances? Do you see a heart crushed by long sickness? Do you see all violence subdued? He uttered no blasphemous word, nor such as we hear many use in adversity; he did not curse his day, he was not angry at the question, nor did he say, "Have You come to mock and make fun of us, that You ask whether I want to be made well?" but replied gently and with great meekness, "Yes, Lord"—yet he did not know who it was that asked him, nor that He would heal him, but still he mildly relates all the circumstances and asks nothing further, as though he were speaking to a physician and desired merely to tell the story of his sufferings. Perhaps he hoped that Christ might be useful to him enough to put him into the water, and desired to draw Him in by these words. What then does Jesus say?

1. Great is the profit of the divine Scriptures, and all-sufficient is the aid which comes from them. And Paul declared this when he said, Whatsoever things were written aforetime, were written aforetime for our admonition upon whom the ends of the world have come, that we through patience and comfort of the Scriptures might have hope. Romans 15:4, 1 Corinthians 10:11 For the divine oracles are a treasury of all manner of medicines, so that whether it be needful to quench pride, to lull desire to sleep, to tread under foot the love of money, to despise pain, to inspire confidence, to gain patience, from them one may find abundant resource. For what man of those who struggle with long poverty or who are nailed to a grievous disease, will not, when he reads the passage before us, receive much comfort? Since this man who had been paralytic for thirty and eight years, and who saw each year others delivered, and himself bound by his disease, not even so fell back and despaired, though in truth not merely despondency for the past, but also hopelessness for the future, was sufficient to over-strain him. Hear now what he says, and learn the greatness of his sufferings. For when Christ had said, Will you be made whole? Yea, Lord, he says, but I have no man, when the water is troubled, to put me into the pool. What can be more pitiable than these words? What more sad than these circumstances? Do you see a heart crushed through long sickness? Do you see all violence subdued? He uttered no blasphemous word, nor such as we hear the many use in reverses, he cursed not his day, he was not angry at the question, nor did he say, Have You come to make a mock and a jest of us, that Thou asks whether I desire to be made whole? but replied gently, and with great mildness, Yea, Lord; yet he knew not who it was that asked him, nor that He would heal him, but still he mildly relates all the circumstances and asks nothing further, as though he were speaking to a physician, and desired merely to tell the story of his sufferings. Perhaps he hoped that Christ might be so far useful to him as to put him into the water, and desired to attract Him by these words. What then says Jesus?

Now some people suppose that this is the same man in Matthew who was lying on a bed; but he is not, as is clear in many ways. First, from his lack of people to help him. That man had many to care for him and carry him, but this man had no one at all; that is why he said, I have no man. Second, from the manner of answering; the other said nothing, but this man describes his whole situation. Third, from the season and the time; this man was healed at a feast and on the Sabbath, while that other man was healed on a different day. The places were also different; one was cured in a house, the other by the pool. The manner of the cure was also different; there Christ said, Your sins are forgiven you, but here He strengthened the body first and then cared for the soul. In that case there was remission of sins (for He says, Your sins are forgiven you), but in this case there is warning and threats to strengthen the man for the future: Sin no more, lest a worse thing come to you. The accusations of the Jews are also different; here they object to Jesus for working on the Sabbath, but there they charge Him with blasphemy.

Now some suppose that this is the man in Matthew who was lying on a bed Matthew 9:2; but it is not so, as is clear in many ways. First, from his wanting persons to stand forward for him. That man had many to care for and to carry him, this man not a single one; wherefore he said, I have no man. Secondly, from the manner of answering; the other uttered no word, but this man relates his whole case. Thirdly, from the season and the time; this man was healed at a feast, and on the Sabbath, that other on a different day. The places too were different; one was cured in a house, the other by the pool. The manner also of the cure was altered; there Christ said, Your sins be forgiven you, but here He braced the body first, and then cared for the soul. In that case there was remission of sins, (for He says, Your sins be forgiven you,) but in this, warning and threats to strengthen the man for the future; Sin no more, lest a worse thing come unto you. John 5:14 The charges also of the Jews are different; here they object to Jesus, His working on the Sabbath, there they charge Him with blasphemy.

Consider now, I pray you, the great wisdom of God. He did not raise up the man at once, but first made him familiar through questioning, preparing the way for the coming faith. Nor does He only raise him up, but commands him to take up his bed, so as to confirm the miracle that had been performed, and so that no one might suppose what was done to be an illusion or a piece of acting. For he would not, unless his limbs had been firmly and completely restored, have been able to carry his bed. And Christ often does this, effectively silencing those who would like to be insolent. So in the case of the loaves, so that no one might claim that the men had merely been satisfied and that what was done was an illusion, He caused there to be many leftover pieces of the loaves. So to the leper who was cleansed He said, Go, show yourself to the priest, at once providing the most certain proof of the cleansing and stopping the shameless mouths of those who claimed that He was making laws in opposition to God. This also He did in the same way in the case of the wine; for He did not merely show it to them, but also caused it to be brought to the master of the feast, so that one who knew nothing of what had been done might, by his testimony, bear witness to Him without suspicion. This is why the Evangelist says that the master of the feast did not know where it came from, thus showing the impartiality of his testimony. And in another place, when He raised the dead, He said, Give him something to eat, supplying this proof of a real resurrection, and by these means persuading even the foolish that He was no deceiver, no dealer in illusions, but that He had come for the salvation of the common nature of mankind.

Consider now, I pray you, the exceeding wisdom of God. He raised not up the man at once, but first makes him familiar by questioning, making way for the coming faith; nor does He only raise, but bids him take up his bed, so as to confirm the miracle that had been wrought, and that none might suppose what was done to be illusion or a piece of acting. For he would not, unless his limbs had been firmly and thoroughly compacted, have been able to carry his bed. And this Christ often does, effectually silencing those who would fain be insolent. So in the case of the loaves, that no one might assert that the men had been merely satisfied, and that what was done was an illusion, He caused that there should be many relics of the loaves. So to the leper that was cleansed He said, Go, show yourself to the priest Matthew 8:4; at once providing most certain proof of the cleansing, and stopping the shameless mouths of those who asserted that He was legislating in opposition to God. This also He did in like manner in the case of the wine; for He did not merely show it to them, but also caused it to be borne to the governor of the feast, in order that one who knew nothing of what had been done, by his confession might bear to Him unsuspected testimony; wherefore the Evangelist says, that the ruler of the feast knew not whence it was, thus showing the impartiality of his testimony. And in another place, when He raised the dead, He said, Give ye him to eat; supplying this proof of a real resurrection, and by these means persuading even the foolish that He was no deceiver, no dealer in illusions, but that He had come for the salvation of the common nature of mankind.

But why didn't Jesus require faith from this man, as He did with others, saying, "Do you believe that I am able to do this?" It was because the man did not yet clearly know who He was. Jesus is only seen doing this after working miracles, not before. For people who had already witnessed His power at work on others, it made sense to say this to them. But for those who had not yet learned who He was—those who would come to know through signs—faith is required after the miracles. That is why Matthew does not show Christ saying this at the beginning of His miracles, but only later, after He had healed many, to the two blind men.

2. But why did not Jesus require faith of this man, as He did in the case of others, saying, Believest thou that I am able to do this? It was because the man did not yet clearly know who He was; and it is not before, but after the working of miracles that He is seen so doing. For persons who had beheld His power exerted on others would reasonably have this said to them, while of those who had not yet learned who He was, but who were to know afterwards by means of signs, it is after the miracles that faith is required. And therefore Matthew does not introduce Christ as having said this at the beginning of His miracles, but when He had healed many, to the two blind men only.

Observe, however, the paralytic's faith in this way. When he heard "Take up your bed and walk," he did not mock or say, "What can this mean? An Angel comes down and stirs the water and heals only one person, and do You, a man, by a simple command and word hope to be able to do greater things than Angels? This is mere vanity, boasting, mockery." But he neither said nor imagined anything like this. Instead, he heard and immediately got up, and becoming well, he did not disobey the One who gave the command. For he was immediately made well, picked up his bed, and walked. What followed was even far more admirable. That he believed at first, when no one was troubling him, was not so remarkable. But afterward, when the Jews were full of madness and pressed upon him from all sides, accusing and besieging him and saying, "It is not lawful for you to take up your bed," he paid no attention to their madness. Instead, he most boldly proclaimed his Benefactor in the midst of the assembly and silenced their shameless tongues. This, I say, was an act of great courage. For when the Jews rose up against him and said to him in a reproachful and insolent manner ("It is not lawful…"):

Observe however in this way the faith of the paralytic. When he had heard, Take up your bed and walk, he did not mock, nor say, What can this mean? An Angel comes down and troubles the water, and heals only one, and do You, a man, by a bare command and word hope to be able to do greater things than Angels? This is mere vanity, boasting, mockery. But he neither said nor imagined anything like this, but at once he heard and arose, and becoming whole, was not disobedient to Him that gave the command; for immediately he was made whole, and took up his bed, and walked. What followed was even far more admirable. That he believed at first, when no one troubled him, was not so marvelous, but that afterwards, when the Jews were full of madness and pressed upon him on all sides, accusing and besieging him and saying, It is not lawful for you to take up your bed, that then he gave no heed to their madness, but most boldly in the midst of the assembly proclaimed his Benefactor and silenced their shameless tongues, this, I say, was an act of great courage. For when the Jews arose against him, and said in a reproachful and insolent manner to him ("It is not lawful…"):

Hear what he says ("He that made me whole…"), almost saying, You are foolish and insane to tell me not to accept as my Teacher the one who has freed me from a long and severe illness, and not to obey whatever He may command. If he had chosen to act unfairly, he might have spoken differently, such as: I am not doing this of my own will, but at another's command; if this is blameworthy, blame the one who gave the order, and I will put down the bed. And he could have hidden the healing, for he knew well that they were upset not so much about the breaking of the Sabbath as about the curing of his sickness. Yet he neither hid this nor said that, nor asked for pardon, but with a loud voice confessed and proclaimed the benefit. This is what the paralytic did; but consider how unfairly they acted. For they did not say, Who is it that has made you whole? On this point they were silent, but kept bringing forward the apparent transgression.

Hear what he says ("He that made me whole…"), all but saying, You are silly and mad who bid me not to take Him for my Teacher who has delivered me from a long and grievous malady, and not to obey whatever He may command. Had he chosen to act in an unfair manner, he might have spoke differently, as thus, I do not this of my own will, but at the bidding of another; if this be a matter of blame, blame him who gave the order, and I will set down the bed. And he might have concealed the cure, for he well knew that they were vexed not so much at the breaking of the Sabbath, as at the curing of his infirmity. Yet he neither concealed this, nor said that, nor asked for pardon, but with loud voice confessed and proclaimed the benefit. Thus did the paralytic; but consider how unfairly they acted. For they said not, Who is it that has made you whole? on this point they were silent, but kept on bringing forward the seeming transgression.

And why did Jesus hide Himself? First, so that while He was absent, the man's testimony might be above suspicion, for the one who now felt himself healed was a credible witness to the benefit he received. And second, so that He might not make the fury of the Jews burn even hotter, for the very sight of someone they envy usually ignites no small spark in malicious people. For this reason He withdrew, leaving the deed by itself to speak for itself among them, so that He might not say anything in person about Himself, but rather those who had been healed would speak, along with the accusers themselves. Even the accusers for a time bear witness to the miracle, for they did not say, "Why have you commanded these things to be done on the Sabbath day?" but rather, "Why do you do these things on the Sabbath day?"—being upset not at the transgression but envious of the paralytic's healing. Yet in terms of human labor, what the paralytic did was actually more of a work, for the other was a saying and a word. Here then He commands another person to break the Sabbath, but elsewhere He does the same thing Himself, mixing clay and anointing a man's eyes in John 9. Yet He does these things not by transgressing but by going beyond the Law. We shall speak more about this later. For He does not, when accused by the Jews concerning the Sabbath, always defend Himself in the same way, and we must carefully observe this.

And why did Jesus conceal Himself? First, that while He was absent, the testimony of the man might be unsuspected, for he who now felt himself whole was a credible witness of the benefit. And in the next place, that He might not cause the fury of the Jews to be yet more inflamed, for the very sight of one whom they envy is wont to kindle not a small spark in malicious persons. On this account He retired, and left the deed by itself to plead its cause among them, that He might not say anything in person respecting Himself, but that they might do so who had been healed, and with them also the accusers. Even these last for a while testify to the miracle, for they said not, Wherefore have you commanded these things to be done on the Sabbath day? but, Wherefore doest thou these things on the Sabbath day? not being displeased at the transgression, but envious at the restoration of the paralytic. Yet in respect of human labor, what the paralytic did was rather a work, for the other was a saying and a word. Here then He commands another to break the Sabbath, but elsewhere He does the same Himself, mixing clay and anointing a man's eyes John 9; yet He does these things not transgressing, but going beyond the Law. And on this we shall hereafter speak. For He does not, when accused by the Jews respecting the Sabbath, always defend Himself in the same terms, and this we must carefully observe.

But let us consider for a while how great an evil envy is, and how it disables the eyes of the soul, endangering the salvation of the person possessed by it. For just as madmen often thrust their swords against their own bodies, so also malicious people, looking only to one thing—the injury of the person they envy—care nothing for their own salvation. People like these are worse than wild beasts. Wild beasts arm themselves against us when they lack food or when we have first provoked them, but these people, even when they have received kindness, have often repaid their benefactors as though they had been wronged by them. They are worse than wild beasts, like the devils, or perhaps worse than even those. For the devils have unceasing hostility against us, but do not plot against those of their own nature (and so by this Jesus silenced the Jews when they said that He cast out devils by Beelzebub), but these people respect neither their common nature nor spare their own selves. For before they trouble those whom they envy, they trouble their own souls, filling them with all manner of disturbance and despondency, fruitlessly and in vain. For why do you grieve, O man, at the prosperity of your neighbor? We ought to grieve at the troubles we suffer, not because we see others in good standing. Therefore this sin is stripped of all excuse. The fornicator may allege his lust, the thief his poverty, the murderer his passion—weak excuses and unreasonable, yet still they have these to allege. But what reason, tell me, will you name? None other at all, but that of intense wickedness. If we are commanded to love our enemies, what punishment shall we suffer if we hate our very friends? And if he who loves those that love him will be in no better a state than the heathen, what excuse, what defense shall he have who injures those that have done him no wrong? Hear Paul, what he says: "Though I give my body to be burned, and have not charity, it profits me nothing" (1 Corinthians 13:3). Now it is clear to everyone that where envy and malice are, there charity is not. This feeling is worse than fornication and adultery, for these go no farther than the one who does them, but the tyranny of envy has overturned entire Churches and has destroyed the whole world. Envy is the mother of murder. Through this Cain slew Abel his brother; through this Esau would have slain Jacob, and his brothers Joseph; through this the devil slew all mankind. You indeed do not kill now, but you do many things worse than murder: desiring that your brother may act shamefully, laying snares for him on all sides, paralyzing his efforts toward virtue, grieving that he pleases the Master of the world. Yet you war not with your brother, but with Him whom he serves; Him you insult when you prefer your glory to His. And what is in truth worst of all is that this sin seems to be an unimportant one, while in fact it is more grievous than any other. For though you show mercy and keep watch and fast, you are more accursed than anyone if you envy your brother, as is clear from this circumstance also. A man of the Corinthians was once guilty of adultery, yet he was charged with his sin and soon restored to righteousness. Cain envied Abel, but he was not healed, and although God Himself continually tended the wound, he became more pained and wave-tossed, and was hurried on to murder. Thus this passion is worse than that other, and does not easily permit itself to be cured unless we give heed. Let us then by all means tear it up by the roots, considering this: that just as we offend God when we waste away with envy at other people's blessings, so when we rejoice with them we are well pleasing to Him and render ourselves partakers of the good things laid up for the righteous. Therefore Paul exhorts us to "Rejoice with them that do rejoice, and weep with them that weep" (Romans 12:15), that on either hand we may reap great profit.

3. But let us consider awhile how great an evil is envy, how it disables the eyes of the soul to the endangering his salvation who is possessed by it. For as madmen often thrust their swords against their own bodies, so also malicious persons looking only to one thing, the injury of him they envy, care not for their own salvation. Men like these are worse than wild beasts; they when wanting food, or having first been provoked by us, arm themselves against us; but these men when they have received kindness, have often repaid their benefactors as though they had wronged them. Worse than wild beasts are they, like the devils, or perhaps worse than even those; for they against us indeed have unceasing hostility, but do not plot against those of their own nature, (and so by this Jesus silenced the Jews when they said that He cast out devils by Beelzebub,) but these men neither respect their common nature, nor spare their own selves. For before they vex those whom they envy they vex their own souls, filling them with all manner of trouble and despondency, fruitlessly and in vain. For wherefore do you grieve, O man, at the prosperity of your neighbor? We ought to grieve at the ills we suffer, not because we see others in good repute. Wherefore this sin is stripped of all excuse. The fornicator may allege his lust, the thief his poverty, the man-slayer his passion, frigid excuses and unreasonable, still they have these to allege. But what reason, tell me, will you name? None other at all, but that of intense wickedness. If we are commanded to love our enemies, what punishment shall we suffer if we hate our very friends? And if he who loves those that love him will be in no better a state than the heathen, what excuse, what palliation shall he have who injures those that have done him no wrong? Hear Paul, what he says, Though I give my body to be burned, and have not charity, it profits me nothing 1 Corinthians 13:3; now it is clear to every one that where envy and malice are, there charity is not. This feeling is worse than fornication and adultery, for these go no farther than him who does them, but the tyranny of envy has overturned entire Churches, and has destroyed the whole world. Envy is the mother of murder. Through this Cain slew Abel his brother; through this Esau (would have slain) Jacob, and his brethren Joseph, through this the devil all mankind. Thou indeed now killest not, but thou dost many things worse than murder, desiring that your brother may act unseemly, laying snares for him on all sides, paralyzing his labors on the side of virtue, grieving that he pleases the Master of the world. Yet you war not with your brother, but with Him whom he serves, Him you insult when you prefer your glory to His. And what is in truth worst of all, is that this sin seems to be an unimportant one, while in fact it is more grievous than any other; for though you show mercy and watchest and fastest, you are more accursed than any if you envy your brother. As is clear from this circumstance also. A man of the Corinthians was once guilty of adultery, yet he was charged with his sin and soon restored to righteousness; Cain envied Abel; but he was not healed, and although God Himself continually charmed the wound, he became more pained and wave-tossed, and was hurried on to murder. Thus this passion is worse than that other, and does not easily permit itself to be cured except we give heed. Let us then by all means tear it up by the roots, considering this, that as we offend God when we waste with envy at other men's blessings, so when we rejoice with them we are well pleasing to Him, and render ourselves partakers of the good things laid up for the righteous. Therefore Paul exhorts us to Rejoice with them that do rejoice, and weep with them that weep Romans 12:15, that on either hand we may reap great profit.

Since we share in someone else's reward simply by rejoicing with them in their work—even when we ourselves have done nothing—let us put away all envy and cultivate love in our hearts. By praising those fellow believers who please God, we will receive both present and future blessings through the grace and lovingkindness of our Lord Jesus Christ, through whom and with whom, to the Father and the Holy Spirit, be glory now and forever, world without end. Amen.

Considering then that even when we labor not, by rejoicing with him that labors, we become sharers of his crown, let us cast aside all envy, and implant charity in our souls, that by applauding those of our brethren who are well pleasing unto God, we may obtain both present and future good things, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, now and ever, world without end. Amen.

Just as an expert in gold mines would not tolerate overlooking even the smallest vein because it produces great wealth, so in the holy Scriptures it is impossible without loss to pass by a single jot or tittle—we must examine everything carefully. For all of Scripture is spoken by the Holy Spirit, and nothing useless is written in it.

1. As in gold mines one skillful in what relates to them would not endure to overlook even the smallest vein as producing much wealth, so in the holy Scriptures it is impossible without loss to pass by one jot or one tittle, we must search into all. For they all are uttered by the Holy Spirit, and nothing useless is written in them.

Consider, for instance, what the Evangelist says in this place: "This is again the second miracle that Jesus did, when He had come out of Judæa into Galilee." He has not added the word "second" without reason, but to elevate the praise of the Samaritans even more, by showing that even when a second miracle had been performed, those who witnessed it had not yet reached the same level as those who had not seen a single one.

Consider, for instance, what the Evangelist in this place says, This is again the second miracle that Jesus did, when He had come out of Judæa into Galilee. Even the word second he has added not without cause, but to exalt yet more the praise of the Samaritans, by showing that even when a second miracle had been wrought, they who beheld it had not yet reached as high as those who had not seen one.

After this there was a feast of the Jews. What feast? I think it was Pentecost. And Jesus went up to Jerusalem. He regularly attended the city during the feasts, partly so that he might appear to celebrate with them, and partly so that he might draw the crowd that was free from deception. During these days especially, the more simple-minded people gathered together more than at other times.

After this there was a feast of the Jews. What feast? Methinks that of Pentecost. And Jesus went up to Jerusalem. Continually at the feasts He frequents the City, partly that He might appear to feast with them, partly that He might attract the multitude that was free from guile; for during these days especially, the more simply disposed ran together more than at other times.

What kind of healing is this? What mystery does it point to for us? These things are not written carelessly or without purpose, but they show in outline things to come through a figure and type, so that what was going to be extremely strange would not harm the power of faith among many people by coming unexpectedly. What then do they show in outline? A Baptism was about to be given, possessing great power and the greatest gifts, a Baptism purging all sins and making people alive instead of dead. These things are foreshadowed as in a picture by the pool and by many other circumstances. First, water is given that cleanses the stains of our bodies and those defilements which are not real but only seem to be, such as those from touching the dead, those from leprosy, and other similar causes. Under the old covenant one can see many things done by water for this reason. However, let us now proceed to the matter at hand.

What manner of cure is this? What mystery does it signify to us? For these things are not written carelessly, or without a purpose, but as by a figure and type they show in outline things to come, in order that what was exceedingly strange might not by coming unexpectedly harm among the many the power of faith. What then is it that they show in outline? A Baptism was about to be given, possessing much power, and the greatest of gifts, a Baptism purging all sins, and making men alive instead of dead. These things then are foreshown as in a picture by the pool, and by many other circumstances. And first is given a water which purges the stains of our bodies, and those defilements which are not, but seem to be, as those from touching the dead, those from leprosy, and other similar causes; under the old covenant one may see many things done by water on this account. However, let us now proceed to the matter in hand.

As I said before, God first causes defilements of our bodies to be washed away, and then infirmities of various kinds, by means of water. Because God, wanting to bring us closer to faith in baptism, no longer heals only defilements, but diseases as well. For those symbols that came closer in time to the reality—whether concerning Baptism, the Passion, or other things—were clearer than the more ancient ones. Just as the guards nearest to a prince are more splendid than those farther away, so it was with these symbols. An Angel came down and stirred the water, giving it healing power, so that the Jews might learn that the Lord of Angels could do much more to heal the diseases of the soul. Yet just as here it was not simply the nature of the water itself that healed (for then this would have happened all the time), but water combined with the work of the Angel, so in our case it is not merely the water that works, but when it has received the grace of the Spirit, then it washes away all our sins. Around this pool lay a great crowd of sick people—blind, lame, withered—waiting for the stirring of the water. But back then, sickness was an obstacle to anyone who wanted to be healed; now everyone has the ability to approach, for now it is not an Angel who stirs the water, but the Lord of Angels who does everything. The sick man cannot now say, "I have no one to help me." He cannot say, "While I am coming, another steps down before me." Even if the whole world should come, the grace is not used up, the power is not exhausted, but remains just as great as it was before. Just as the sun's rays give light every day yet are not used up, and their light is not diminished by giving such an abundant supply, so—and much more—the power of the Spirit is in no way lessened by the number of those who receive it. And this miracle was done so that people, learning that it is possible for water to heal the diseases of the body and being trained in this for a long time, might more easily believe that it can also heal the diseases of the soul.

First then, as I before said, He causes defilements of our bodies, and afterwards infirmities of different kinds, to be done away by water. Because God, desiring to bring us nearer to faith in baptism, no longer heals defilements only, but diseases also. For those figures which came nearer [in time] to the reality, both as regarded Baptism, and the Passion, and the rest, were plainer than the more ancient; and as the guards near the person of the prince are more splendid than those before, so was it with the types. And an Angel came down and troubled the water, and endued it with a healing power, that the Jews might learn that much more could the Lord of Angels heal the diseases of the soul. Yet as here it was not simply the nature of the water that healed, (for then this would have always taken place,) but water joined to the operation of the Angel; so in our case, it is not merely the water that works, but when it has received the grace of the Spirit, then it puts away all our sins. Around this pool lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water; but then infirmity was a hindrance to him who desired to be healed, now each has power to approach, for now it is not an Angel that troubles, it is the Lord of Angels who works all. The sick man cannot now say, I have no man; he cannot say, While I am coming another steps down before me; though the whole world should come, the grace is not spent, the power is not exhausted, but remains equally great as it was before. Just as the sun's beams give light every day, yet are not exhausted, nor is their light made less by giving so abundant a supply; so, and much more, the power of the Spirit is in no way lessened by the numbers of those who enjoy it. And this miracle was done in order that men, learning that it is possible by water to heal the diseases of the body, and being exercised in this for a long time, might more easily believe that it can also heal the diseases of the soul.

But why did Jesus leave the rest and come to one man who had been sick for thirty-eight years? And why did He ask him, "Will you be made whole?" Not because He needed to learn—that was unnecessary—but so that He might show the man's perseverance, and so that we might know it was for this reason that He left the others and came to him. What then does the man say? "Yes, Lord," he says, "but I have no man when the water is troubled to put me into the pool, but while I am coming another steps down before me."

But why did Jesus, leaving the rest, come to one who was of thirty-eight years standing? And why did He ask him, Will you be made whole? Not that He might learn, that was needless; but that He might show the man's perseverance, and that we might know that it was on this account that He left the others and came to him. What then says he? Yea Lord, he says, but I have no man when the water is troubled to put me into the pool, but while I am coming another steps down before me.

Jesus asked "Will you be made whole?" so that we might learn these circumstances. He did not say "Will you that I heal you?" because the man had not yet formed any exalted ideas about Him. Instead, He said "Will you be made whole?" The paralytic's perseverance was astonishing. He had been sick for thirty-eight years, and each year, hoping to be freed from his disease, he continued to stay there and did not withdraw. If he had not been very persevering, wouldn't the future, if not the past, have been enough to make him leave the place? Consider, I ask you, how watchful the other sick people there would likely have been, since the time when the water was troubled was uncertain. The lame and halt could indeed observe it, but how did the blind see? Perhaps they learned it from the noise that arose.

It was that we might learn these circumstances that Jesus asked, Will you be made whole? and said not, Will you that I heal you? (for as yet the man had formed no exalted notions concerning Him,) but Will you be made whole? Astonishing was the perseverance of the paralytic, he was of thirty and eight years standing, and each year hoping to be freed from his disease, he continued in attendance, and withdrew not. Had he not been very persevering, would not the future, if not the past, have been sufficient to lead him from the spot? Consider, I pray you, how watchful it was likely that the other sick men there would be since the time when the water was troubled was uncertain. The lame and halt indeed might observe it, but how did the blind see? Perhaps they learned it from the clamor which arose.

We should be ashamed, beloved, we should be ashamed and groan over our extreme laziness. That man had been waiting for thirty-eight years without getting what he wanted, and he did not give up. He had failed not through any carelessness of his own, but because he was pushed aside and treated violently by others, and even so he did not lose heart. Yet we, if we have continued for ten days praying for something and have not received it, are afterwards too lazy to pray with the same eagerness. We wait on other people for so long a time, fighting and enduring hardships and performing slavish duties, and often in the end failing to get what we expected. But when it comes to our Master, from whom we are certain to receive a reward greater than our labors (for as the Apostle says, Hope does not put us to shame, Romans 5:5), we cannot endure to wait on Him with proper diligence. What punishment does this deserve! Even if we could receive nothing from Him, should we not consider the very act of conversing with Him continually to be the source of countless blessings? But continual prayer is hard work. And what aspect of virtue is not hard work? Indeed, someone says, this very point is very troubling—that pleasure is attached to vice, and labor to virtue. And many people, I think, raise this question. So what can be the reason? God gave us at the beginning a life free from worry and exempt from labor. We did not use the gift rightly, but were corrupted by doing nothing, and were driven out of Paradise. For this reason He made our life from then on one of toil, explaining His reasons for this to mankind, and saying as it were: I allowed you at the beginning to lead a life of enjoyment, but you were made worse by freedom, so I decreed that from now on labor and sweat would be laid upon you. And when even this labor did not restrain us, He then gave us a law containing many commandments, imposing it on us like bits and bridles placed on an unruly horse to restrain his wild movements, just as horse trainers do. This is why life is hard—because not laboring tends to be our ruin. For our nature cannot bear to be doing nothing, but easily turns aside to wickedness. Let us suppose that the temperate man, and the one who rightly performs the other virtues, has no need of labor, but does everything in his sleep—still, how would we have used our leisure? Would it not have been for pride and boasting? But why, someone says, has great pleasure been attached to vice, and great labor and toil to virtue? Well, what credit would you have, and for what would you receive a reward, if the matter were not difficult? Even now I can show you many who by nature hate relations with women, and avoid conversation with them as impure. Shall we then call these people chaste? Shall we crown these people, tell me, and proclaim them victors? By no means. Chastity is self-restraint and the mastering of pleasures that fight against us, just as in war the trophies are most honorable when the contest is violent, not when no one raises a hand against us. Many are by their very nature without passion—shall we call these people good-tempered? Not at all. And so the Lord after naming three types of eunuchs, leaves two of them without crowns, and admits only one into the kingdom of heaven (Matthew 19:12). But what need was there, someone says, for wickedness? I ask this too. What then made wickedness to exist? Nothing but our willful negligence. But, someone says, there ought to be only good people. Well, what is proper to the good person? Is it to watch and be alert, or to sleep and snore? And why, someone says, did it not seem good that a person should act rightly without laboring? You speak words that suit cattle or gluttons, or those who make their belly their god. To prove that these are foolish words, answer me this: Suppose there were a king and a general, and while the king was asleep or drunk, the general endured hardship and set up a trophy—whose would you consider the victory to be? Who would enjoy the pleasure of what was done? Do you see that the soul is especially attached to those things for which she has labored? And therefore God has joined labors to virtue, wishing to make us attached to her. For this reason we admire virtue, even if we do not act rightly ourselves, while we condemn vice even though it is very pleasant. And if you say, Why do we not admire those who are good by nature more than those who are so by choice? we reply, Because it is right to prefer the one who labors to the one who does not labor. For why do we labor? It is because you could not endure moderation when you did not have to labor. Moreover, if one examines carefully, laziness in other ways also tends to ruin us and cause us much trouble. If you wish, let us shut a man up, only feeding and indulging him, not allowing him to walk or taking him out to work, but let him enjoy table and bed and be in luxury continually—what could be more miserable than such a life? But, someone says, to work is one thing, to labor is another. Yes, but it was in man's power then to work without labor. And is this, he says, possible? Yes, it is possible; God even desired it, but you could not endure it. Therefore He placed you to work in the garden, assigning employment, but joining with it no labor. For if man had labored at the beginning, God would not afterwards have imposed labor as punishment. For it is possible to work and not be weary, as the angels do. To prove that they work, hear what David says: You who excel in strength, you who do His word (Psalm 103:20, Septuagint). Lack of strength causes much labor now, but then it was not so. For the one who has entered into His rest has ceased, as someone says, from his works, as God from His (Hebrews 4:10)—not meaning idleness here, but the ceasing from labor. For God works even now, as Christ says, My Father works until now, and I work (John 5:17). Therefore I urge you that, setting aside all carelessness, you be eager for virtue. For the pleasure of wickedness is short, but the pain is lasting; of virtue, on the contrary, the joy does not grow old, the labor is only for a season. Virtue even before the crowns are distributed encourages her worker and feeds him with hopes; vice even before the time of punishment torments the one who works for her, wringing and terrifying his conscience, and making it prone to imagine all evils. Are not these things worse than any labors, than any toils? And even if these things were not so, if there were pleasure, what could be more worthless than that pleasure? For as soon as it appears it flies away, withering and escaping before it has been grasped, whether you speak of the pleasure of beauty, or of luxury, or of wealth, for they do not cease to decay daily. But when there is besides punishment and vengeance for this pleasure, what can be more miserable than those who pursue it? Knowing this, then, let us endure all things for virtue, so we shall enjoy true pleasure, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, now and ever, and world without end. Amen.

2. Let us be ashamed then, beloved, let us be ashamed, and groan over our excessive sloth. Thirty and eight years had that man been waiting without obtaining what he desired, and withdrew not. And he had failed not through any carelessness of his own, but through being oppressed and suffering violence from others, and not even thus did he grow dull; while we if we have persisted for ten days to pray for anything and have not obtained it, are too slothful afterwards to employ the same zeal. And on men we wait for so long a time, warring and enduring hardships and performing servile ministrations, and often at last failing in our expectation, but on our Master, from whom we are sure to obtain a recompense greater than our labors, (for, says the Apostle, Hope makes not ashamed Romans 5:5) on Him we endure not to wait with becoming diligence. What chastisement does this deserve! For even though we could receive nothing from Him, ought we not to deem the very conversing with Him continually the cause of ten thousand blessings? But continual prayer is a laborious thing. And what that belongs to virtue is not laborious? In truth, says some one, this very point is full of great difficulty, that pleasure is annexed to vice, and labor to virtue. And many, I think, make this a question. What then can be the reason? God gave us at the beginning a life free from care and exempt from labor. We used not the gift aright, but were perverted by doing nothing, and were banished from Paradise. On which account He made our life for the future one of toil, assigning as it were His reasons for this to mankind, and saying, I allowed you at the beginning to lead a life of enjoyment, but you were rendered worse by liberty, wherefore I commanded that henceforth labor and sweat be laid upon you. And when even this labor did not restrain us, He next gave us a law containing many commandments, imposing it on us like bits and curbs placed upon an unruly horse to restrain his prancings, just as horse breakers do. This is why life is laborious, because not to labor is wont to be our ruin. For our nature cannot bear to be doing nothing, but easily turns aside to wickedness. Let us suppose that the man who is temperate, and he who rightly performs the other virtues, has no need of labor, but that they do all things in their sleep, still how should we have employed our ease? Would it not have been for pride and boastfulness? But wherefore, says some one, has great pleasure been attached to vice, great labor and toil to virtue? Why, what thanks would you have had, and for what would you have received a reward, if the matter had not been one of difficulty? Even now I can show you many who naturally hate intercourse with women, and avoid conversation with them as impure; shall we then call these chaste, shall we crown these, tell me, and proclaim them victors? By no means. Chastity is self-restraint, and the mastering pleasures which fight, just as in war the trophies are most honorable when the contest is violent, not when no one raises a hand against us. Many are by their very nature passionless; shall we call these good tempered? Not at all. And so the Lord after naming three manners of the eunuch state, leaves two of them uncrowned, and admits one into the kingdom of heaven. Matthew 19:12 But what need, says one, was there of wickedness? I say this too. What is it then which made wickedness to be? What but our willful negligence? But, says one, there ought to be only good men. Well, what is proper to the good man? Is it to watch and be sober, or to sleep and snore? And why, says one, seemed class="greek">thoughtest thou. " }}–> it not good that a man should act rightly without laboring? You speak words which become the cattle or gluttons, or who make their belly their god. For to prove that these are the words of folly, answer me this. Suppose there were a king and a general, and while the king was asleep or drunk, the general should endure hardship and erect a trophy, whose would you count the victory to be? Who would enjoy the pleasure of what was done? Do you see that the soul is more especially disposed towards those things for which she has labored? And therefore God has joined labors to virtue, wishing to make us attached to her. For this cause we admire virtue, even although we act not rightly ourselves, while we condemn vice even though it be very pleasant. And if you say, Why do we not admire those who are good by nature more than those who are so by choice? we reply, Because it is just to prefer him that labors to him that labors not. For why is it that we labor? It is because thou did not bear with moderation the not laboring. Nay more, if one enquire exactly, in other ways also sloth is wont to undo us, and to cause us much trouble. Let us, if you will, shut a man up, only feeding and pampering him, not allowing him to walk nor conducting him forth to work, but let him enjoy table and bed, and be in luxury continually; what could be more wretched than such a life? But, says one, to work is one thing, to labor is another. Yea, but it was in man's power then to work without labor. And is this, says he, possible? Yea, it is possible; God even desired it, but you endured it not. Therefore He placed you to work in the garden, marking out employment, but joining with it no labor. For had man labored at the beginning, God would not afterwards have put labor by way of punishment. For it is possible to work and not to be wearied, as do the angels. To prove that they work, hear what David says; You that excel in strength, you that do His word. Psalm 103:20, Septuagint Want of strength causes much labor now, but then it was not so. For he that has entered into His rest, has ceased, says one, from his works, as God from His Hebrews 4:10: not meaning here idleness, but the ceasing from labor. For God works even now, as Christ says, My Father works hitherto, and I work. John 5:17 Wherefore I exhort you that, laying aside all carelessness, you be zealous for virtue. For the pleasure of wickedness is short, but the pain lasting; of virtue, on the contrary, the joy grows not old, the labor is but for a season. Virtue even before the crowns are distributed animates her workman, and feeds him with hopes; vice even before the time of vengeance punishes him who works for her, wringing and terrifying his conscience, and making it apt to imagine all ( evils). Are not these things worse than any labors, than any toils? And if these things were not so, if there were pleasure, what could be more worthless than that pleasure? For as soon as it appears it flies away, withering and escaping before it has been grasped, whether you speak of the pleasure of beauty, or that of luxury, or that of wealth, for they cease not daily to decay. But when there is besides (for this pleasure) punishment and vengeance, what can be more miserable than those who go after it? Knowing then this, let us endure all for virtue, so shall we enjoy true pleasure, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.

Nothing is worse than envy and malice, nothing more harmful than vainglory; it tends to ruin countless good things. This is why the Jews, who surpassed the Samaritans in knowledge and had always been familiar with the Prophets, were shown to be inferior to them because of this. For the Samaritans believed based on the woman's testimony alone, and without having seen any sign, came out begging Christ to stay with them. But the Jews, even after witnessing His miracles, not only did not ask Him to stay among them, but actually drove Him away and did everything they could to force Him out of their land, even though His very coming had been for their sake. The Jews expelled Him, but the Samaritans begged Him to remain with them. Tell me, wasn't it more appropriate for Him to receive those who asked and pleaded with Him, rather than wait upon those who plotted against and rejected Him, while refusing to give Himself to those who loved Him and wanted Him to stay? That certainly would not have been worthy of His loving care. Therefore He both accepted them and stayed with them for two days. They wanted to keep Him among them permanently (the Evangelist showed this by saying they begged Him to stay with them), but He did not allow this; He stayed with them only two days. During those two days many more believed in Him. There was no reason to expect these people to believe, since they had seen no sign and had hostile feelings toward the Jews. But still, because they sincerely judged His words on their merits, this did not stand in their way. Instead, they received an understanding that overcame their obstacles, and they competed with each other to honor Him more. As the Evangelist says, they told the woman, "Now we believe, not because of what you said, for we have heard Him ourselves and know that this is indeed the Christ, the Savior of the world." The students surpassed their teacher. They had good reason to condemn the Jews, both by believing in Him and by welcoming Him. The Jews, for whose sake He had arranged the entire plan, continually tried to stone Him, but the Samaritans, even when He was not intending to come to them, drew Him to themselves. And the Jews, even with signs, remained unchanged, while the Samaritans, without signs, showed great faith in Him and took pride in the very fact that they believed without them. Meanwhile the Jews never stopped asking for signs and testing Him.

Nothing is worse than envy and malice, nothing more mischievous than vainglory; it is wont to mar ten thousand good things. So the Jews, who excelled the Samaritans in knowledge, and had been always familiar with the Prophets, were shown from this cause inferior to them. For these believed even on the testimony of the woman, and without having seen any sign, came forth beseeching Christ to tarry with them; but the Jews, when they had beheld His wonders, not only did not detain Him among them, but even drove Him away, and used every means to cast Him forth from their land, although His very Coming had been for their sake. The Jews expelled Him, but these even entreated Him to tarry with them. Was it not then rather fitting, tell me, that He should receive those who asked and besought Him, than that He should wait upon those who plotted against and repulsed Him, while to those who loved and desired to retain Him He gave not Himself? Surely this would not have been worthy of His tender care; He therefore both accepted them, and tarried with them two days. They desired to keep Him among them continually, (for this the Evangelist has shown by saying, that they besought Him that He would tarry with them,) but this He endured not, but stayed with them only two days; and in these many more believed on Him. Yet there was no likelihood that these would have believed, since they had seen no sign, and had hostile feelings towards the Jews; but still, inasmuch as they gave in sincerity their judgment on His words, this stood not in their way, but they received a notion which surmounted their hindrances, and vied with each other to reverence Him the more. For, says the Evangelist, they said to the woman, Now we believe, not because of your saying: for we have heard Him ourselves, and know that this is indeed the Christ, the Saviour of the world. The scholars overshot their instructress. With good reason might they condemn the Jews, both by their believing on, and their receiving Him. The Jews, for whose sake He had contrived the whole scheme, continually were for stoning Him, but these, when He was not even intending to come to them, drew Him to themselves. And they, even with signs, remain uncorrected; these, without signs, manifested great faith respecting Him, and glory in this very thing that they believe without them; while the others ceased not asking for signs and tempting Him.

An honest soul is needed everywhere. When truth takes hold of such a soul, it easily masters it. If truth does not master it, this is not due to any weakness of truth, but to a lack of sincerity in the soul itself. The sun also, when it encounters clear eyes, easily gives them light. If it does not give them light, this is the fault of their weakness, not of the sun's lack of power.

Such need is there everywhere of an honest soul; and if truth lay hold on such an one, she easily masters it; or if she masters it not, this is owing not to any weakness of truth, but to want of candor in the soul itself. Since the sun too, when he encounters clear eyes, easily enlightens them; if he enlightens them not, it is the fault of their infirmity, not of his weakness.

Listen to what these people say: "We know that this is truly the Christ, the Savior of the world." Do you see how they immediately understood that He would draw the world to Himself, that He came to set right our common salvation, that He did not intend to limit His care to the Jews but to sow His word everywhere? The Jews did not act this way. Instead, trying to establish their own righteousness, they did not submit themselves to the righteousness of God. But these people confess that all deserve punishment, declaring along with the Apostle that all have sinned and fall short of the glory of God, being justified freely by His grace (Romans 3:23-24). By saying that He was the Savior of the world, they showed that it was a lost world, and He was not simply a savior but one of the very mightiest. Many had come to save—both prophets and angels—but this one, as someone says, is the true Savior who provides the true salvation, not one that lasts only for a time. This came from pure faith. They are admirable in both ways: because they believed, and because they did so without signs (whom Christ also calls blessed, saying, "Blessed are they who have not seen and yet have believed," John 20:29), and because they did so sincerely. Though they had heard the woman say doubtfully, "Is not this the Christ?" they did not also say "we too suspect" or "we think," but "we know"—and not merely "we know," but "we know that this is truly the Savior of the world." They acknowledged Christ not as one among many, but as the Savior indeed. Yet whom had they seen saved? They had only heard His words, yet they spoke as they would have spoken if they had witnessed many great miracles. And why do the Evangelists not tell us these words and that He spoke admirably? So that you may learn that they pass over many important matters and yet have declared everything to us through the outcome. For He persuaded an entire people and a whole city by His words. When His hearers are not persuaded, then the writers are forced to mention what was said, lest anyone judge against the speaker based on the insensitivity of the hearers.

Hear then what these say; We know that this is of a truth the Christ, the Saviour of the world. Do you see how they at once understood that He should draw the world to Him, that He came to order aright our common salvation, that He intended not to confine His care to the Jews, but to sow His Word everywhere? The Jews did not so, but going about to establish their own righteousness, submitted not themselves to the righteousness of God; while these confess that all are deserving of punishment, declaring with the Apostle, that all have sinned, and come short of the glory of God; being justified freely by His grace. Romans 3:23-24 For by saying that He was the Saviour of the world, they showed that it was of a lost world, and He not simply a Saviour, but one of the very mightiest. For many had come to save, both Prophets and Angels; but this, says one, is the True Saviour, who affords the true salvation, not that which is but for a time. This proceeded from pure faith. And in both ways are they admirable; because they believed, and because they did so without signs, (whom Christ also calls blessed, saying, Blessed are they that have not seen, and yet have believed,) John 20:29, and because they did so sincerely. Though they had heard the woman say doubtfully, Is not this the Christ? they did not also say, we too suspect, or, we think, but, we know, and not merely, we know, but, we know that this is of a truth the Saviour of the world. They acknowledged Christ not as one of the many, but as the Saviour indeed. Yet whom had they seen saved? They had but heard His words, and yet they spoke as they would have spoken had they beheld many and great marvels. And why do not the Evangelists tell us these words, and that He discoursed admirably? That you may learn that they pass by many important matters, and yet have declared the whole to us by the event. For He persuaded an entire people and a whole city by His words. When His hearers are not persuaded, then the writers are constrained to mention what was said, lest any one from the insensibility of the hearers should give a judgment against Him who addressed them.

Now after two days He departed from there and went into Galilee.

Now after two days He departed thence and went into Galilee.

Why is this added? Because he did not go to Capernaum, but to Galilee, and from there to Cana. So that you may not ask why he did not stay with his own people but stayed with the Samaritans, the Evangelist gives the reason, saying that they paid no attention to him. For this reason he did not go there, so that their condemnation would not be greater. For I suppose that in this passage he speaks of Capernaum as his country. Now, to show that there he received no honor, hear him say, "And you, Capernaum, which are exalted to heaven, will be brought down to hell" (Matthew 11:23). He calls it his own country because there he set forth the Word of the Dispensation and especially dwelt on it. What then, someone says, do we not see many admired among their relatives? In the first place, such judgments must not be formed from rare cases; and again, if some have been honored in their own country, they would have been much more honored in a foreign country, for familiarity tends to make people easily despised.

Wherefore is this added? Because He departed not unto Capernaum, but into Galilee, and thence to Cana. For that you may not enquire why He tarried not with His own people, but tarried with the Samaritans, the Evangelist puts the cause, saying that they gave no heed unto Him; on this account He went not there, that their condemnation might not be the greater. For I suppose that in this place He speaks of Capernaum as His country. Now, to show that there He received no honor, hear Him say, And thou, Capernaum, which art exalted unto heaven, shall be brought down to hell. Matthew 11:23 He calls it His own country, because there He set forth the Word of the Dispensation, and more especially dwelt upon it. What then, says some one, do we not see many admired among their kindred? In the first place such judgments must not be formed from rare instances; and again, if some have been honored in their own, they would have been much more honored in a strange country, for familiarity is wont to make men easily despised.

Do you see that the people who were so badly spoken of are found to come to Him most readily? For one person said, "Can anything good come out of Nazareth?" and another said, "Search and look, for no prophet arises out of Galilee." They said these things to insult Him, because many people supposed He was from Nazareth, and they also reproached Him by calling Him a Samaritan. One person said, "You are a Samaritan and have a demon." Yet look, both Samaritans and Galileans believe, to the shame of the Jews, and Samaritans are found to be better than Galileans, for the Samaritans received Him through the woman's words, while the Galileans received Him only after they had seen the miracles He performed.

Do you see that these men so ill spoken of are found most to come to Him? For one said, Can there any good thing come out of Nazareth? John 1:46, and another, Search and look, for out of Galilee arises no prophet. John 7:52 These things they said insulting Him, because He was supposed by the many to be of Nazareth, and they also reproached Him with being a Samaritan; You are a Samaritan, said one, and hast a devil. John 8:48 Yet behold, both Samaritans and Galilæans believe, to the shame of the Jews, and Samaritans are found better than Galilæans, for the first received Him through the words of the woman, the second when they had seen the miracles which He did.

The Evangelist reminds the listener of the miracle to highlight the praise due to the Samaritans. The people of Cana welcomed Him because of the miracles He had performed in Jerusalem and in that place, but the Samaritans were different—they welcomed Him through His teaching alone.

The Evangelist reminds the hearer of the miracle to exalt the praise of the Samaritans. The men of Cana received Him by reason of the miracles which He had done in Jerusalem and in that place; but not so the Samaritans, they received Him through His teaching alone.

That He came to Cana, the Evangelist has stated, but he has not explained the reason why He came. He had come to Galilee because of the envy of the Jews, but why specifically to Cana? The first time He came, He was invited to a wedding, but why now? I think it was to strengthen by His presence the faith that had been planted by His miracle, and to draw them closer to Him by coming to them uninvited, by leaving His own country, and by showing preference for them.

That He came then to Cana, the Evangelist has said, but he has not added the cause why He came. Into Galilee He had come because of the envy of the Jews; but wherefore to Cana? At first He came, being invited to a marriage; but wherefore now? Methinks to confirm by His presence the faith which had been implanted by His miracle, and to draw them to Him the more by coming to them self-invited, by leaving His own country, and by preferring them.

And there was a certain nobleman whose son was sick at Capernaum.

And there was a certain nobleman whose son was sick at Capernaum.

This person was certainly from a royal family, or held some position of authority to which the title "noble" was connected. Some people think this is the same man mentioned by Matthew in Matthew 8:5, but he is shown to be a different person, not only by his rank but also by his faith. That other man, even when Christ was willing to come to him, begged Him not to come; this man, when Christ had made no such offer, tries to bring Him to his house. The one says, "I am not worthy that You should come under my roof," but this man actually urges Him, saying, "Come down before my son dies." In that case, Christ came down from the mountain and entered Capernaum; but here, as He came from Samaria and did not go into Capernaum but into Cana, this person met Him. The servant of the other man was afflicted with palsy, while this man's son had a fever.

This person certainly was of royal race, or possessed some dignity from his office, to which the title noble was attached. Some indeed think that this is the man mentioned by Matthew Matthew 8:5, but he is shown to be a different person, not only from his dignity, but also from his faith. That other, even when Christ was willing to go to him, entreats Him to tarry; this one, when He had made no such offer, draws Him to his house. The one says, I am not worthy that You should come under my roof; but this other even urges Him, saying, Come down ere my son die. In that instance He came down from the mountain, and entered into Capernaum; but here, as He came from Samaria, and went not into Capernaum but into Cana, this person met Him. The servant of the other was possessed by the palsy, this one's son by a fever.

And he came and begged Him to heal his son, for he was at the point of death. What does Christ say?

And he came and besought Him that He would heal his son: for he was at the point of death. What says Christ?

Yet the very fact that he came and begged Jesus was a sign of faith. And besides, after this the Evangelist testifies to him, stating that when Jesus said, "Go, your son lives," he believed His word and went. What then does Jesus mean by what He says here? Either He uses these words to approve of the Samaritans because they believed without signs; or, to rebuke Capernaum which was thought to be His own city, and where this person was from. Moreover, another man in Luke, who says, "Lord, I believe," also said, "help my unbelief." And so if this ruler also believed, yet he did not believe entirely or firmly, as is clear from his asking at what hour the fever left his son, since he wanted to know whether it left on its own or at Christ's command. When therefore he learned that it was yesterday at the seventh hour, then he himself believed and his whole household.

Yet the very coming and beseeching Him was a mark of faith. And besides, after this the Evangelist witnesses to him, declaring that when Jesus said, Go, your son lives, he believed His word, and went. What then is that which He says here? Either He uses the words as approving of the Samaritans because they believed without signs; or, to touch Capernaum which was thought to be His own city, and of which this person was. Moreover, another man in Luke, who says, Lord, I believe, said besides, help my unbelief. And so if this ruler also believed, yet he believed not entirely or soundly, as is clear from his enquiring at what hour the fever left him, since he desired to know whether it did so of its own accord, or at the bidding of Christ. When therefore he knew that it was yesterday at the seventh hour, then himself believed and his whole house.

Do you see that he believed when his servants spoke, not when Christ spoke? Therefore Christ rebukes the state of mind with which he had come to Him and spoken as he did (and by doing this He drew him more toward belief), because before the miracle he had not believed strongly. That he came and asked was nothing remarkable, for parents in their great affection are accustomed to approach not only physicians in whom they have confidence, but also to consult those in whom they have no confidence, wanting to leave nothing undone. Indeed, that he came without any strong conviction appears from this: when Christ had come into Galilee, only then did he see Him, whereas if he had firmly believed in Him, he would not have hesitated to go into Judaea when his child was at the point of death. Or if he was afraid, this too is not to be excused.

Do you see that he believed when his servants, not when Christ spoke? Therefore He rebukes the state of mind with which he had come to Him, and spoken as he did, (thus too He the more drew him on to belief,) because that before the miracle he had not believed strongly. That he came and entreated was nothing wonderful, for parents in their great affection are also wont to resort not only to physicians in whom they have confidence, but also to talk with those in whom they have no confidence, desiring to omit nothing whatever. Indeed, that he came without any strong purpose appears from this, that when Christ had come into Galilee, then he saw Him, whereas if he had firmly believed in Him, he would not, when his child was on the point of death, have hesitated to go into Judæa. Or if he was afraid, this is not to be endured either.

Notice how his very words reveal the man's weakness. After Christ rebuked his state of mind, he should have conceived something great concerning Him, even if he had not done so before. But listen to how he still clings to earthly thinking.

Observe how the very words show the weakness of the man; when he ought, after Christ had rebuked his state of mind, to have imagined something great concerning Him, even if he did not so before, listen how he drags along the ground.

As if He could not raise the child after death, as if He did not know what condition the child was in. This is why Christ rebukes him and pierces his conscience, to show that His miracles were performed primarily for the sake of the soul. For here He heals the father, who is sick in mind, no less than the son, in order to convince us to pay attention to Him, not because of His miracles, but because of His teaching. For miracles are not for the faithful, but for the unbelieving and the more crude-minded.

As though He could not raise him after death, as though He knew not what state the child was in. It is for this that Christ rebukes him and touches his conscience, to show that His miracles were wrought principally for the sake of the soul. For here He heals the father, sick in mind, no less than the son, in order to persuade us to give heed to Him, not by reason of His miracles, but of His teaching. For miracles are not for the faithful, but for the unbelieving and the grosser sort.

At that time, because of his emotional state, the nobleman did not pay much attention to the words, or only to those that concerned his son. However, he would later remember what had been said and gain the greatest benefit from it. And this is exactly what happened.

3. At that time then, owing to his emotion, the nobleman gave no great heed to the words, or to those only which related to his son, yet he would afterwards recollect what had been said, and draw from thence the greatest advantage. As indeed was the case.

But what is the reason why in the centurion's case He freely offered to come, while here when invited, He does not go? In the centurion's case, faith had been perfected, and therefore He offered to go so that we might learn the man's rightmindedness. But here the nobleman was imperfect. When he kept urging Him, saying "Come down," and did not yet clearly know that Jesus could heal even when absent, Jesus shows that even this was possible for Him, so that this man might gain from Jesus' not going the same knowledge which the centurion possessed on his own. And so when He says "Unless you see signs and wonders, you will not believe," His meaning is: You do not yet have the right faith, but still regard Me as a Prophet. Therefore to reveal Himself and to show that the man ought to have believed even without miracles, He said what He also said to Philip: "Do you believe that the Father is in Me and I in the Father? Or if not, believe Me for the very works' sake" (John 14:10-11).

But what can be the reason why in the case of the centurion He by a free offer undertook to come, while here though invited, He goes not? Because in the former case faith had been perfected, and therefore He undertook to go, that we might learn the rightmindedness of the man; but here the nobleman was imperfect. When therefore he continually urged Him, saying, Come down, and knew not yet clearly that even when absent He could heal, He shows that even this was possible unto Him in order that this man might gain from Jesus not going, that knowledge which the centurion had of himself. And so when He says, Unless you see signs and wonders, you will not believe, His meaning is, You have not yet the right faith, but still feel towards Me as towards a Prophet. Therefore to reveal Himself and to show that he ought to have believed even without miracles, He said what He said also to Philip, Believest thou that the Father is in Me and I in the Father? Or if not, believe Me for the very works' sake. c. xiv. 10, 11

Do you see how clear the miracle was? The child wasn't freed from danger in a simple or ordinary way, but all at once, so that what happened was seen to be the result not of nature, but the working of Christ. For when he had reached the very gates of death, as his father showed by saying, "Come down before my child dies," he was suddenly freed from the disease. This fact stirred the servants also, for they perhaps came to meet their master not only to bring him the good news, but also thinking that Jesus' coming was now unnecessary (for they knew their master had gone there), and so they met him on the way. The man, released from his fear, now moved to faith, being eager to show that what had been done was the result of his journey, and from then on he is eager to show that he had not worked for nothing. So he checked all the details carefully, and he himself believed along with his whole household. For the evidence was after this undeniable. For those who had not been present, had not heard Christ speak, and did not know the time—when they heard from their master that it was such and such a time—had undeniable proof of His power. Therefore they also believed.

Do you see how evident the miracle was? Not simply nor in a common way was the child freed from danger, but all at once, so that what took place was seen to be the consequence not of nature, but the working of Christ. For when he had reached the very gates of death, as his father showed by saying, Come down ere my child die; he was all at once freed from the disease. A fact which roused the servants also, for they perhaps came to meet their master, not only to bring him the good news, but also deeming that the coming of Jesus was now superfluous, (for they knew that their master had gone there,) and so they met him even in the way. The man released from his fear, thenceforth escaped into faith, being desirous to show that what had been done was the result of his journey, and thenceforth he is ambitious of appearing not to have exerted himself to no purpose; so he ascertained all things exactly, and himself believed and his whole house. For the evidence was after this unquestionable. For they who had not been present nor had heard Christ speak nor known the time, when they had heard from their master that such and such was the time, had incontrovertible demonstration of His power. Wherefore they also believed.

What are these events teaching us? Not to wait for miracles or to demand proof of God's power. I notice that many people even today become more devout when they receive some relief during a child's suffering or a wife's illness. Yet they should continue just the same in giving thanks and glorifying God, even if they don't receive relief. It is the mark of right-minded servants and those who feel the proper affection and love for their Master to run to Him not only when pardoned but also when punished. These too are results of God's tender care. "Whom the Lord loves He chastens, and scourges every son whom He receives" (Hebrews 12:6). Therefore, when someone serves Him only in times of comfort, he shows no great love and does not love Christ purely. And why speak only of health, abundant wealth, poverty, or disease? Even if you should hear of the fiery pit or any other terrifying thing, you must not stop speaking well of your Master, but suffer and do all things because of your love for Him. This is the mark of right-minded servants and an unwavering soul. The person who is disposed in this way will easily endure the present life, obtain the good things to come, and enjoy great confidence in the presence of God. May we all obtain this through the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, now and always, and forever and ever. Amen.

What now are we taught by these things? Not to wait for miracles, nor to seek pledges of the Power of God. I see many persons even now become more pious, when during the sufferings of a child or the sickness of a wife they enjoy any comfort, yet they ought even if they obtain it not, to persist just the same in giving thanks, in glorifying God. Because it is the part of right-minded servants, and of those who feel such affection and love as they ought for their Master, not only when pardoned, but also when scourged, to run to Him. For these also are effects of the tender care of God; Whom the Lord loves He chastens, and scourges, it says, every son whom He receives. Hebrews 12:6 When therefore a man serves Him only in the season of ease, he gives proofs of no great love, and loves not Christ purely. And why speak I of health, or abundant riches, or poverty, or disease? Should thou hear of the fiery pit or of any other dreadful thing, not even so must thou cease from speaking good of your Master, but suffer and do all things because of your love for Him. For this is the part of right-minded servants and of an unswerving soul; and he who is disposed after this sort will easily endure the present, and obtain good things to come, and enjoy much confidence in the presence of God; which may it be that we all obtain through the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.

We need great enthusiasm and intense dedication, because without these qualities it is impossible to receive the blessings that have been promised to us. To demonstrate this truth, Christ says at one time, "Except a man take up his cross and follow Me, he is not worthy of Me" (Matthew 10:38), and at another time, "I have come to send fire upon the earth, and what will I if it be already kindled?" (Luke 12:49). Through both of these statements He wants to show us what a disciple should be like: someone full of heat and fire, ready to face any danger. This woman was exactly that kind of person. She was so inflamed by His words that she left her water jar and the reason she had come there in the first place, rushed into the city, and brought all the people out to Jesus. "Come," she says, "see a Man which told me all things that ever I did."

1. We require much fervor and uproused zeal, for without these it is impossible to obtain the blessings promised to us. And to show this, Christ at one time says, Except a man take up his cross and follow Me, he is not worthy of Me Matthew 10:38; at another, I have come to send fire upon the earth, and what will I if it be already kindled? Luke 12:49; by both these desiring to represent to us a disciple full of heat and fire, and prepared for every danger. Such an one was this woman. For so kindled was she by His words, that she left her water pot and the purpose for which she came, ran into the city, and drew all the people to Jesus. Come, she says, see a Man which told me all things that ever I did.

Observe her zeal and wisdom. She came to draw water, and when she had discovered the true Well, she then despised the material one. Even by this small example she teaches us that when we are listening to spiritual matters, we should overlook the things of this life and think nothing of them. For what the Apostles did, this woman also did according to her ability. When they were called, they left their nets. She, on her own initiative, without anyone's command, leaves her water pot, and lifted up by joy performs the work of Evangelists. And she does not call just one or two people, as Andrew and Philip did, but having stirred up an entire city and people, she brings them to Him.

Observe her zeal and wisdom. She came to draw water, and when she had lighted upon the true Well, she after that despised the material one; teaching us even by this trifling instance when we are listening to spiritual matters to overlook the things of this life, and make no account of them. For what the Apostles did, that, after her ability, did this woman also. They when they were called, left their nets; she of her own accord, without the command of any, leaves her water pot, and winged by joy performs the office of Evangelists. And she calls not one or two, as did Andrew and Philip, but having aroused a whole city and people, so brought them to Him.

Notice how wisely she speaks. She didn't say, "Come and see the Christ," but with the same humble approach that Christ had used to win her over, she draws the men to Him: "Come," she says, "see a Man who told me all that ever I did." She wasn't ashamed to say "He told me all that ever I did." She could have said it differently—"Come, see someone who prophesies"—but when the soul is set on fire with holy passion, it pays no attention to earthly things, neither to honor nor to disgrace, but belongs entirely to one thing alone: the flame that fills it.

Observe too how prudently she speaks; she said not, Come and see the Christ, but with the same condescension by which Christ had netted her she draws the men to Him; Come, she says, see a Man who told me all that ever I did. She was not ashamed to say that He told me all that ever I did. Yet she might have spoken otherwise, Come, see one that prophesies; but when the soul is inflamed with holy fire, it looks then to nothing earthly, neither to glory nor to shame, but belongs to one thing alone, the flame which occupies it.

Is not this the Christ? Notice again the great wisdom of the woman. She neither stated the fact plainly nor remained silent, because she did not want to bring them in through her own assertion but to lead them to share this opinion by hearing Him themselves. This made her words more readily acceptable to them. Yet He had not actually told her entire life story—only from what had been said was she convinced that He knew the rest. Nor did she say, "Come, believe," but rather "Come, see"—a gentler expression than the other and one that attracted them more. Do you see the wisdom of the woman? She knew, she knew for certain that once they had tasted that Well, they would be affected in the same way she was. Yet anyone of a coarser sort would have hidden the reproof that Jesus had given, but she displays her own life and brings it forward before everyone in order to attract and capture them all.

Is not this the Christ? Observe again here the great wisdom of the woman; she neither declared the fact plainly, nor was she silent, for she desired not to bring them in by her own assertion, but to make them to share in this opinion by hearing Him; which rendered her words more readily acceptable to them. Yet He had not told all her life to her, only from what had been said she was persuaded (that He was informed) as to the rest. Nor did she say, Come, believe, but, Come, see; a gentler expression than the other, and one which more attracted them. Do you see the wisdom of the woman? She knew, she knew certainly that having but tasted that Well, they would be affected in the same manner as herself. Yet any one of the grosser sort would have concealed the reproof which Jesus had given; but she parades her own life, and brings it forward before all men, so as to attract and capture all.

Asked here means besought in their native language, for seeing Him wearied with the journey and the oppressive heat, they entreated Him. Their request concerning food did not come from hastiness, but from loving affection for their Teacher. What then does Christ say?

Asked, here is besought, in their native language; for seeing Him wearied with the journey, and the oppressive heat, they entreated Him; for their request concerning food proceeded not from hastiness, but from loving affection for their Teacher? What then says Christ?

Why are you surprised that when the woman heard about water, she still thought He meant ordinary water, when even the disciples are in the same situation and do not yet understand anything spiritual, but are confused? Yet they still show their usual humility and reverence toward their Master, talking among themselves but not daring to ask Him any question. And they do this in other places too, wanting to ask Him but not asking. What then does Christ say?

Why now do you wonder that the woman when she heard of water, still imagined mere water to be meant, when even the disciples are in the same case, and as yet suppose nothing spiritual, but are perplexed? Though they still show their accustomed modesty and reverence toward their Master, conversing one with the other, but not daring to put any question to Him. And this they do in other places, desiring to ask Him, but not asking. What then says Christ?

He calls the salvation of people his food, showing how earnestly he desires to provide for us; for just as we long for food, so he longs that we may be saved. And notice how everywhere he does not reveal everything immediately, but first throws the listener into confusion, so that after beginning to search for the meaning of what has been said and then being confused and in difficulty, the listener may receive it more readily when what he was seeking appears, and become more attentive to what he hears. For why did he not say at once, "My food is to do the will of my Father"? (though even this would not have been clear, yet it would have been clearer than the other statement.) But what does he say? "I have food to eat that you do not know about"—for he desires, as I said, first to make them more attentive through their uncertainty, and through such obscure sayings to train them to listen to his words. But what is the will of the Father? He speaks of this next and explains it.

He here calls the salvation of men meat, showing what an earnest desire He has of providing for us; for as we long for food, so He that we may be saved. And hear how in all places He reveals not all off-hand, but first throwes the hearer into perplexity, in order that having begun to seek the meaning of what has been said, and then being perplexed and in difficulty, he may when what he sought appears, receive it the more readily, and be made more attentive to listening. For wherefore said He not at once, My meat is to do the will of My Father? (though not even this would have been clear, yet clearer than the other.) But what says He? I have meat to eat that you know not of; for He desires, as I said, first to make them more attentive through their uncertainty, and by dark sayings like these to accustom them to listen to His words. But what is the will of the Father? He next speaks of this, and explains.

Look, He again uses familiar words to lead them up to thinking about greater things. When He spoke of food, He meant nothing other than the salvation of the people who would come to Him. Similarly, the field and the harvest mean the exact same thing: the multitude of souls ready to receive the preaching. The eyes He mentions are both those of the mind and of the body, since they were now seeing the crowd of Samaritans approaching. He calls the readiness of their will fields already white. Just as grain stalks, when they have turned white and are ready for harvesting, so these people, He says, are prepared and fit for salvation.

2. Behold, He again by familiar words leads them up to the consideration of greater matters; for when He spoke of meat, He signified nothing else than the salvation of the men who should come to Him; and again, the field and the harvest signify the very same thing, the multitude of souls prepared for the reception of the preaching; and the eyes of which He speaks are those both of the mind and of the body; (for they now beheld the crowd of Samaritans advancing;) and the readiness of their will He calls, fields already white. For as the ears of grain, when they have become white, and are ready for reaping, so these, He says, are prepared and fitted for salvation.

And why didn't He simply say plainly, instead of calling them fields and harvest, that the people were coming to believe and were ready to receive the Word, having been instructed by the Prophets, and were now bearing fruit? What do these figures He uses mean? For He does this not only here, but throughout the entire Gospel, and the Prophets also use the same method, saying many things in a metaphorical manner. What then might be the reason for this? For the grace of the Spirit did not ordain it this way without a reason, but why and for what purpose? For two reasons: first, so that the discourse may be more vivid and bring what is said more clearly before our eyes. For the mind, when it has grasped a familiar image of the matters at hand, is more stirred up, and seeing them as if in a picture, is engaged by them to a greater degree. This is one reason. The other is so that the statement may be made sweeter, and so that the memory of what is said may last longer. For direct assertion does not overcome and win over an ordinary hearer as much as narration through concrete objects and the representation of experience. This one may see most wisely accomplished here by the parable.

And wherefore instead of calling them fields and harvest, did He not plainly say, that the men were coming to believe and were ready to receive the Word, having been instructed by the Prophets; and now bringing forth fruit? What mean these figures used by Him? For this He does not here only, but through all the Gospel; and the Prophets also employ the same method, saying many things in a metaphorical manner. What then may be the cause of this? For the grace of the Spirit did not ordain it to be so without a reason, but why and wherefore? On two accounts; one, that the discourse may be more vivid, and bring what is said more clearly before our eyes. For the mind when it has laid hold on a familiar image of the matters in hand, is more aroused, and beholding them as it were in a picture, is occupied by them to a greater degree. This is one reason; the other is, that the statement may be sweetened, and that the memory of what is said may be more lasting. For assertion does not subdue and bring in an ordinary hearer so much as narration by objects, and the representation of experience. Which one may here see most wisely effected by the parable.

The fruit of an earthly harvest does not benefit eternal life, but only this temporary life; however, spiritual fruit leads to that life which has neither age nor death. Do you see that the expressions relate to physical things, but the meaning is spiritual, and that through these very words He separates earthly things from heavenly things? Just as when speaking about water He made it the distinctive characteristic of the heavenly Water that whoever drinks it will never thirst again, so He does the same thing here when He says that this fruit is gathered for eternal life.

For the fruit of an earthly harvest profits not to life eternal, but to this which is for a time; but the spiritual fruit to that which has neither age nor death. Do you see that the expressions are of sense, but the thoughts spiritual, and that by the very words themselves He divides things earthly from heavenly? For when in discoursing of water He made this the peculiar property of the heavenly Water, that he who drinks it shall never thirst, so He does here also when He says, that this fruit is gathered unto eternal life.

That both the one who sows and the one who reaps may rejoice together.

That both he that sows and he that reaps may rejoice together.

Who is the one who sows? Who is the one who reaps? The Prophets are those who sowed, but they did not reap—the Apostles did. Yet they are not deprived of the pleasure and reward of their labors on this account, but they rejoice and are glad with us, even though they do not reap with us. For harvesting is not the same kind of work as sowing. I have therefore kept you for the task in which the effort is less and the pleasure greater, and not for sowing, because that involves much hardship and toil. In the harvest the return is large and the labor is not so great; in fact, there is much ease. Through these arguments He wants to prove here that the Prophets desired all people to come to Him. The Law was also working toward this goal, and they sowed so that they might produce this fruit. He also shows that He sent them as well, and that there was a very close connection between the New Covenant and the Old, and He accomplishes all of this at once through this parable. He also mentions a proverbial expression that was widely known.

Who is he that sows? Who he that reaps? The Prophets are they that sowed but they reaped not, but the Apostles. Yet not on this account are they deprived of the pleasure and recompense of their labors, but they rejoice and are glad with us, although they reap not with us. For harvest is not such work as sowing. I therefore have kept you for that in which the toil is less and the pleasure greater, and not for sowing because in that there is much hardship and toil. In harvest the return is large, the labor not so great; nay there is much facility. By these arguments He here desires to prove, that the wish of the Prophets is, that all men should come to Me. This also the Law was engaged in effecting; and for this they sowed, that they might produce this fruit. He shows moreover that He sent them also, and that there was a very intimate connection between the New Covenant and the Old, and all this He effects at once by this parable. He makes mention also of a proverbial expression generally circulated.

These words the many used whenever one party had provided the work and another had gathered the results. He says the proverb is especially true in this case, because the Prophets labored, and you gather the results of their labors. He did not say the rewards (for their great labor did not go unrewarded either), but the results. Daniel also did this, for he too mentions a proverb: Wickedness proceeds from the wicked. And David in his lament mentions a similar proverb. Therefore He said beforehand that both the one who sows and the one who reaps may rejoice together. Since He was about to declare that one has sowed and another reaps, and to prevent anyone from thinking that the Prophets were deprived of their reward, He states something strange and paradoxical, something that never happens in physical things but is unique to spiritual things only. In physical matters, if it happens that one person sows and another reaps, they do not rejoice together; instead, those who sowed are sad, having labored for others, and those who reap alone rejoice. But here it is not like that. Instead, those who do not reap what they sowed rejoice equally with those who reap, which makes it clear that they too share the reward.

These words the many used whenever one party had supplied toil and another had reaped the fruits; and He says, that the proverb is in this instance especially true, for the Prophets labored, and you reap the fruits of their labors. He said not the rewards, (for neither did their great labor go unrewarded,) but the fruits. This also Daniel did, for he too makes mention of a proverb, Wickedness proceeds from the wicked; and David in his lamenting makes mention of a similar proverb. Therefore He said beforehand, that both he that sows and he that reaps may rejoice together. For since He was about to declare, that one has sowed and another reaps, lest any one should deem that the Prophets were deprived of their reward, He asserts something strange and paradoxical, such as never chances in sensual things, but is peculiar to spiritual only. For in things of sense, if it chance that one sow and another reap, they do not rejoice together, but those who sowed are sad, as having labored for others, and those who reap alone rejoice. But here it is not so, but those who reap not what they sowed rejoice alike with those who reap; whence it is clear that they too share the reward.

By saying this, He encourages them even more. When it seemed very difficult to go through the whole world and preach the Gospel, He shows them that it is actually quite easy. The truly difficult work was that other task, which required great labor: planting the seed and introducing the uninitiated soul to the knowledge of God. But why does He say these things? It is so that when He sends them to preach, they will not be discouraged, as if they were being sent on a difficult task. The work of the Prophets, He says, was more difficult, and the fact confirms My word that you have come to what is easy. Just as at harvest time the fruits are collected easily, and in one moment the threshing floor is filled with sheaves that do not wait for the changing seasons, winter, spring, and rain, so it is now. The facts proclaim it loudly. While He was in the middle of saying these things, the Samaritans came out, and the fruit was immediately gathered together. For this reason He said, "Lift up your eyes, and look on the fields, that they are white." He spoke this way, and the fact was clear, and the words were shown to be true by what happened. For Saint John says,

By this He the more encourages them; for when it seemed a very hard matter to go through all the world and preach the Gospel, He shows them that it is even most easy. The very difficult work was that other, which required great labor, the putting in the seed, and introducing the uninitiated soul to the knowledge of God. But wherefore utters He these sayings? It is that when He sends them to preach they may not be confounded, as though sent on a difficult task. For that of the Prophets, He says, was the more difficult, and the fact witnesses to My word, that you have come to what is easy; because as in harvest time the fruits are collected with ease, and in one moment the floor is filled with sheaves, which await not the revolutions of the seasons, and winter, and spring, and rain, so it is now. The facts proclaim it aloud. While He was in the midst of saying these things, the Samaritans came forth, and the fruit was at once gathered together. On this account He said, Lift up your eyes, and look on the fields, that they are white. Thus He spoke, and the fact was clear, and the words seen ( true) by the event. For says St. John,

They understood that the woman would not have praised someone who rebuked her sins just to curry favor, nor would she have publicly displayed her own way of life simply to please another person.

They perceived that the woman would not from favor have admired One who had rebuked her sins, nor to gratify another have paraded her own course of life.

Let us imitate this woman and not be ashamed before people when it comes to our own sins, but rather fear God as is proper—He who now sees what is done and who will later punish those who do not repent now. At present we do the opposite: we do not fear the One who will judge us, but we dread those who cannot actually harm us, and we tremble at the shame that comes from them. Therefore, in the very thing we fear, we bring punishment upon ourselves. For the person who now cares only about human reproach but is not ashamed to do anything shameful when God sees, and who will not repent and turn around, will on that day be made an example not just before one or two people but in the sight of the whole world. That a vast assembly will be seated there to observe both righteous actions and unrighteous ones, let the parable of the sheep and the goats teach you, and also the blessed Paul when he says, "For we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he has done, whether it be good or bad," and again, "Who will bring to light the hidden things of darkness." Have you done or thought any evil thing and hidden it from people? Yet you do not hide it from God. But you do not care about this; the eyes of people are what you fear. Consider then that you will not be able to escape the sight even of people on that day, for all things will be set before our very eyes as in a picture, so that each person will condemn himself. This is clear even from the case of the rich man, for he saw the poor man he had neglected—I mean Lazarus—standing before his eyes, and he begged that the finger he had often despised might become a comfort to him then. I urge you therefore, even if no one sees what we do, that each of us should enter into his own conscience and set reason as his judge and bring forward his sins, and if he does not want them exposed to public view on that fearful day, let him now heal his wounds and apply to them the medicines of repentance. For it is possible—yes, it is possible—for someone full of ten thousand wounds to depart from here whole. For "if you forgive," He says, "your sins are forgiven unto you." For just as sins buried in Baptism no longer appear, so these will also disappear if we are willing to repent. And repentance means not doing the same thing again, for the person who puts his hand to the same thing again is like the dog that returns to his own vomit and like the one in the proverb who cards wool into the fire and draws water into a leaking cask. We must therefore depart in both action and thought from what we have dared to do, and having departed, we must apply to the wounds the remedies that are the opposites of our sins. For example: have you been grasping and greedy? Stop plundering and apply almsgiving to the wound. Have you been a fornicator? Stop fornication and apply chastity to the wound. Have you spoken ill of your brother and injured him? Stop criticizing and apply kindness. Let us act this way regarding each point in which we have sinned, and let us not carelessly pass over our sins, for a time of reckoning awaits us in the future—it awaits us. This is why Paul said, "The Lord is at hand: be careful for nothing." But we must perhaps add the opposite: The Lord is at hand, be careful. For they could well hear "be careful for nothing," living as they did in affliction, labors, and trials; but those who live by plunder or in luxury, and who will give a grievous account, would reasonably hear not that but rather this other: The Lord is at hand, be careful. Since no long time now remains until the end, but the world is hastening to its completion—this the wars declare, this the afflictions, this the earthquakes, this the love that has grown cold. For just as the body in its last gasp and near death draws to itself ten thousand sufferings, and just as when a house is about to fall, many pieces usually fall beforehand from the roof and walls, so the end of the world is near and at the very doors, and therefore ten thousand troubles are scattered everywhere. If the Lord was then at hand, much more is He now at hand. If three hundred years ago, when those words were spoken, Paul called that time the fullness of time, how much more would he have called the present time so. But perhaps for this very reason some do not believe, yet they ought for this reason to believe all the more. For how do you know, O man, that the end is not at hand and the words about to be fulfilled shortly? For just as we speak of the end of the year not as being the last day but also the last month, though it has thirty days, so if of so many years I call even four hundred years the end, I am not wrong; and so at that time Paul spoke of the end in advance. Let us then set ourselves in order, let us delight in the fear of God, for if we live here without fear of Him, His coming will surprise us suddenly when we are neither careful nor looking for Him. As Christ declared when He said, "For as in the days of Noah, and as in the days of Lot, so shall it be at the end of this world." Paul also declared this when he said, "For when they shall say, Peace and safety, then sudden destruction comes upon them, as travail upon a woman with child." What does "as travail upon a woman with child" mean? Often pregnant women, while playing or at their meals or in the bath or marketplace and foreseeing nothing of what was coming, have been seized in a moment by their labor pains. Now since our situation is like theirs, let us always be prepared, for we shall not always hear these things, we shall not always have power to do them. "In the grave," David says, "who shall give You thanks?" Let us then repent here, so that we may find God merciful to us in the day that is to come and be enabled to enjoy abundant forgiveness, which may we all obtain through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion now and ever, and world without end. Amen.

3. Let us then also imitate this woman, and in the case of our own sins not be ashamed of men, but fear, as is meet, God who now beholds what is done, and who hereafter punishes those who do not now repent. At present we do the opposite of this, for we fear not Him who shall judge us, but shudder at those who do not in anything hurt us, and tremble at the shame which comes from them. Therefore in the very thing which we fear, in this do we incur punishment. For he who now regards only the reproach of men, but when God sees is not ashamed to do anything unseemly, and who will not repent and be converted, in that day will be made an example, not only before one or two, but in the sight of the whole world. For that a vast assembly is seated there to behold righteous actions as well as those which are not such, let the parable of the sheep and the goats teach you, as also the blessed Paul when He says, For we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he has done, whether it be good or bad 2 Corinthians 5:10, and again, Who will bring to light the hidden things of darkness. 1 Corinthians 4:5 Have you done or imagined any evil thing, and do you hide it from man? Yet from God you hide it not. But for this thou cares nothing; the eyes of men, these are your fear. Think then that you will not be able to escape the sight even of men in that day; for all things as in a picture shall then be set before our very eyes, so that each shall be self-condemned. This is clear even from the instance of Dives, for the poor man whom he had neglected, Lazarus I mean, he saw standing before his eyes, and the finger which he had often loathed, he intreats may become a comfort to him then. I exhort you therefore, that although no one see what we do, yet that each of us enter into his own conscience, and set reason for his judge, and bring forward his transgressions, and if he desire them not to be exposed to public view then in that fearful day, let him now heal his wounds, let him apply to them the medicines of repentance. For it is in the power, yea, it is in the power of one full of ten thousand wounds to go hence whole. For if you forgive, He says, your sins are forgiven unto you. Matthew 6:14, not verbally quoted For as sins buried in Baptism appear no more, so these also shall disappear, if we be willing to repent. And repentance is the not doing the same again; for he that again puts his hand to the same, is like the dog that returns to his own vomit, and like him in the proverb who cards wool into the fire, and draws water into a cask full of holes. It behooves therefore to depart both in action and in thought from what we have dared to do, and having departed, to apply to the wounds the remedies which are the contraries of our sins. For instance: have you been grasping and covetous? Abstain from rapine, and apply almsgiving to the wound. Have you been a fornicator? Abstain from fornication, and apply chastity to the wound. Have you spoken ill of your brother, and injured him? Cease finding fault, and apply kindness. Let us thus act with respect to each point in which we have offended, and let us not carelessly pass by our sins, for there awaits us hereafter, there awaits us a season of account. Wherefore also Paul said, The Lord is at hand: be careful for nothing. Philippians 4:5-6 But we perhaps must add the contrary of this, The Lord is at hand, be careful. For they might well hear, Be careful for nothing, living as they did in affliction, and labors, and trials; but they who live by rapine, or in luxury, and who shall give a grievous reckoning, would in reason hear not this, but that other, The Lord is at hand, be careful. Since no long time now remains until the consummation, but the world is hastening to its end; this the wars declare, this the afflictions, this the earthquakes, this the love which has waxed cold. For as the body when in its last gasp and near to death, draws to itself ten thousand sufferings; and as when a house is about to fall, many portions are wont to fall beforehand from the roof and walls; so is the end of the world near and at the very doors, and therefore ten thousand woes are everywhere scattered abroad. If the Lord was then at hand, much more is He now at hand. If three hundred years ago, when those words were used, Paul called that season the fullness of time, much more would he have called the present so. But perhaps for this very reason some disbelieve, yet they ought on this account to believe the more. For whence do you know, O man, that the end is not at hand, and the words shortly to be accomplished? For as we speak of the end of the year not as being the last day, but also the last month, though it has thirty days; so if of so many years I call even four hundred years the end, I shall not be wrong; and so at that time Paul spoke of the end by anticipation. Let us then set ourselves in order, let us delight in the fear of God; for if we live here without fear of Him, His coming will surprise us suddenly, when we are neither careful, nor looking for Him. As Christ declared when He said, For as in the days of Noah, and as in the days of Lot, so shall it be at the end of this world. Matthew 24:37, not verbally quoted This also Paul declared when he said, For when they shall say, Peace and safety, then sudden destruction comes upon them, as travail upon a woman with child. 1 Thessalonians 5:3 What means, as travail upon a woman with child? Often have pregnant women when sporting, or at their meals, or in the bath or market-place, and foreseeing nothing of what was coming, been seized in a moment by their pains. Now since our case is like theirs, let us ever be prepared, for we shall not always hear these things, we shall not always have power to do them. In the grave says David, who shall give You thanks? Psalm 6:5 Let us then repent here, that so we may find God merciful unto us in the day that is to come, and be enabled to enjoy abundant forgiveness; which may we all obtain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion now and ever, and world without end. Amen.

Everywhere, beloved, we need faith—faith the mother of blessings, the medicine of salvation. Without it, it is impossible to possess any of the great doctrines. Without it, people are like those who try to cross the open sea without a ship. For a little while they manage by swimming, using both hands and feet, but when they have gone farther, they are quickly overwhelmed by the waves. In the same way, those who rely on their own reasoning before they have learned anything suffer shipwreck, as Paul also says: "Who concerning faith have made shipwreck" (1 Timothy 1:19). So that this does not happen to us, let us hold fast to the sacred anchor by which Christ now brings over the Samaritan woman. For when she had said, "How do you say that Jerusalem is the place where people ought to worship?" Christ replied, "Believe Me, woman, that the hour comes when you shall neither in Jerusalem nor yet in this mountain worship the Father." He revealed an exceedingly great doctrine to her, one which He did not mention either to Nicodemus or Nathanael. She was eager to prove her own privileges more honorable than those of the Jews, and she subtly argued this from the Fathers. But Christ did not address this question. For at that moment it would have been distracting to speak on the matter and to show why the Fathers worshiped in the mountain and why the Jews worshiped at Jerusalem. Therefore on this point He was silent. By taking away priority in dignity from both places, He roused her soul by showing that neither Jews nor Samaritans possessed anything great in comparison with what was to be given. Then He introduced the difference. Yet even in doing this, He declared that the Jews were more honorable, not by preferring one place to another, but by giving them precedence because of their intention. It was as though He had said: Concerning the place of worship, you no longer need to dispute, but in the manner of worship the Jews have an advantage over you Samaritans, for "you worship what you do not know; we know what we worship."

1. Everywhere, beloved, we have need of faith, faith the mother of blessings, the medicine of salvation; and without this it is impossible to possess any one of the great doctrines. Without this, men are like to those who attempt to cross the open sea without a ship, who for a little way hold out by swimming, using both hands and feet, but when they have advanced farther, are quickly swamped by the waves: in like manner they who use their own reasonings, before they have learned anything, suffer shipwreck; as also Paul says, Who concerning faith have made shipwreck. 1 Timothy 1:19 That this be not our case, let us hold fast the sacred anchor by which Christ brings over the Samaritan woman now. For when she had said, How say ye that Jerusalem is the place in which men ought to worship? Christ replied, Believe Me, woman, that the hour comes, when you shall neither in Jerusalem, nor yet in this mountain, worship the Father. An exceedingly great doctrine He revealed to her, and one which He did not mention either to Nicodemus or Nathanael. She was eager to prove her own privileges more honorable than those of the Jews; and this she subtly argued from the Fathers, but Christ met not this question. For it was for the time distracting to speak on the matter, and to show why the Fathers worshipped in the mountain, and why the Jews at Jerusalem. Wherefore on this point He was silent, and having taken away from both places priority in dignity, rouses her soul by showing that neither Jews nor Samaritans possessed anything great in comparison with that which was to be given; and then He introduces the difference. Yet even thus He declared that the Jews were more honorable, not preferring place to place, but giving them the precedence because of their intention. As though He had said, About the 'place' of worship you have no need henceforth to dispute, but in the 'manner' the Jews have an advantage over you Samaritans, for 'ye,' He says, 'worship ye know not what; we know what we worship.'

How then did the Samaritans not know what they worshiped? Because they thought that God was local and limited to one place. This is how they served Him—they even sent word to the Persians saying "the God of this place is angry with us" (2 Kings 17:26), thinking no more highly of Him than of their idols. For this reason they continued to serve both Him and demons, mixing together things that should not be mixed. The Jews, on the other hand, were free from this false idea—at least most of them were—and knew that He was God of the whole world. Therefore He says, "You worship what you do not know; we know what we worship." Don't be surprised that He counts Himself among the Jews, for He speaks according to the woman's opinion of Him as though He were a Jewish prophet, and therefore He says "we worship." That He is one of the objects of worship is clear to everyone, because to worship belongs to the creature, but to be worshiped belongs to the Lord of the creature. But for now He speaks as a Jew, and the expression "we" in this place means "we Jews." Having elevated what was Jewish, He next makes Himself credible and persuades the woman to pay closer attention to His words by making His teaching above suspicion, showing that He does not exalt what belongs to them because of kinship with those of His own tribe. For it is clear that one who had made these statements concerning the place the Jews most prided themselves on and thought made them superior to all, and who had taken away their claims to superiority, would not after this speak to win anyone's favor, but with truth and prophetic authority. When He had for a time moved her away from such arguments, saying "Woman, believe Me" and what follows, then He adds "for salvation is of the Jews." What He means is this: either that blessings to the world came from them (for knowing God and rejecting idols had its beginning from them, and even with you the very act of worship, although you do not do it rightly, still received its origin from them), or else He speaks of His own Coming. Or rather, one would not be wrong in calling both of these things the salvation which He said was of the Jews. Paul implied this when he said, "Of whom is Christ according to the flesh, who is God over all" (Romans 9:5). Do you see how He commends the Old Covenant and shows that it is the root of blessings, and that He is throughout not opposed to the Law, since He makes the foundation of all good things to come from the Jews?

How then did the Samaritans know not what they worshipped? Because they thought that God was local and partial; so at least they served Him, and so they sent to the Persians, and reported that the God of this place is angry with us 2 Kings 26, in this respect forming no higher opinion of Him than of their idols. Wherefore they continued to serve both Him and devils, joining things which ought not to be joined. The Jews, on the contrary, were free from this supposition, at least the greater part of them, and knew that He was God of the world. Therefore He says, You worship ye know not what; we know what we worship. Do not wonder that He numbers Himself among Jews, for He speaks to the woman's opinion of Him as though He were a Jewish Prophet, and therefore He puts, we worship. For that He is of the objects of worship is clear to every one, because to worship belongs to the creature, but to be worshipped to the Lord of the creature. But for a time He speaks as a Jew; and the expression we in this place means we Jews. Having then exalted what was Jewish, He next makes Himself credible, and persuades the woman to give the greater heed to His words, by rendering His discourse above suspicion, and showing that He does not exalt what belongs to them by reason of relationship to those of His own tribe. For it is clear, that one who had made these declarations concerning the place on which the Jews most prided themselves, and thought that they were superior to all, and who had taken away their high claims, would not after this speak to get favor of any, but with truth and prophetic power. When therefore He had for a while removed her from such reasonings, say ing, Woman, believe Me, and what follows, then He adds, for salvation is of the Jews. What He says is of this kind: neither, that blessings to the world came from them, (for to know God and condemn idols had its beginning from them, and with you the very act of worship, although ye do it not rightly, yet received its origin from them,) or else, He speaks of His own Coming. Or rather, one would not be wrong in calling both these things salvation which He said was of the Jews; which Paul implied when he said, Of whom is Christ according to the flesh, who is God over all. Romans 9:5 Do you see how He commends the old Covenant, and shows that it is the root of blessings, and that He is throughout not opposed to the Law, since He makes the groundwork of all good things to come from the Jews?

We, O woman, He says, surpass you in the manner of our worship, but even this will soon come to an end. Not only the places, but even the manner of serving God will be changed. And this change is right at your doorstep. For the hour is coming, and now is.

We, O woman, He says, excel you in the manner of our worship, but even this shall henceforth have an end. Not the places only, but even the manner of serving God shall be changed. And this change is at your very doors. 'For the hour comes, and now is.'

Since what the Prophets said was spoken long before the events they predicted, Christ says "and now is" to show that this prophecy is different. He is saying, "Don't think this is the kind of prophecy that will be fulfilled after a long time—the fulfillment is already at hand and right at your doors, when the true worshipers shall worship the Father in spirit and in truth." By using the word "true," He excludes both Jews and Samaritans. Although the Jews are better than the Samaritans, they are still far inferior to those who are coming, as inferior as the type is to the reality. He is speaking of the Church, that she is the true worship and the kind that is fitting for God.

2. For since what the Prophets said they said long before the event, to show that here it is not so, He says, And now is. Think not, He says, that this is a prophecy of such a kind as shall be accomplished after a long time, the fulfillment is already at hand and at your very doors, when the true worshipers shall worship the Father in spirit and in truth. In saying true, He excludes Jews as well as Samaritans; for although the Jews be better than the Samaritans, yet are they far inferior to those that shall come, as inferior as is the type to the reality. But He speaks of the Church, that she is the true worship, and such as is meet for God.

For the Father seeks such to worship Him.

For the Father seeks such to worship Him.

If God has always sought people like this, then He tolerated that other way of worship among those people—not willingly, but by condescension, and for this reason: so that He might bring them in as well. Who then are the true worshipers? Those who do not limit their service to a particular place, and who serve God in spirit, as Paul says: "Whom I serve in my spirit in the Gospel of His Son," and again, "I beseech you that you present your bodies a living sacrifice, acceptable unto God, your reasonable service" (Romans 1:9 and 12:1).

If then He in times past sought such as these, He allowed to those others their way of worship, not willingly, but from condescension, and for this reason, that He might bring them in also. Who then are the true worshipers? Those who confine not their service by place, and who serve God in spirit; as Paul says, Whom I serve in my spirit in the Gospel of His Son: and again, I beseech you that you present your bodies a living sacrifice, acceptable unto God, your reasonable service. Romans 1:9 and 12:1

But when He says this, He declares nothing other than His incorporeal Nature. Now the service of that which is incorporeal must necessarily be of the same character, and must be offered by that in us which is incorporeal, namely, the soul and purity of mind. Therefore He says, those who worship Him must worship Him in spirit and in truth. For because both Samaritans and Jews were careless about the soul but took great pains with the body, cleansing it in various ways, it is not, He says, by purity of body, but by that which is incorporeal in us, namely the mind, that the incorporeal One is served. Sacrifice then not sheep and calves, but dedicate yourself to the Lord; make yourself a burnt offering—this is to offer a living sacrifice. You must worship in truth; since former things were types, such as circumcision, whole burnt offerings, victims, and incense, they no longer exist now, but all is truth. For a person must now circumcise not his flesh but his evil thoughts, and crucify himself, and remove and slay his unreasonable desires. The woman was made dizzy by His teaching and fainted at the sublimity of what He said, and in her distress, hear what she says:

But when He says this, He declares nothing else than His incorporeal Nature. Now the service of that which is incorporeal must needs be of the same character, and must be offered by that in us which is incorporeal, to wit, the soul, and purity of mind. Wherefore He says, they that worship Him, must worship Him in spirit and in truth. For because both Samaritans and Jews were careless about the soul, but took great pains about the body, cleansing it in various ways, it is not, He says, by purity of body, but by that which is incorporeal in us, namely the mind, that the incorporeal One is served. Sacrifice then not sheep and calves, but dedicate yourself to the Lord; make yourself a holocaust, this is to offer a living sacrifice. You must worship in truth; as former things were types, such as circumcision, and whole burnt offerings, and victims, and incense, they now no longer exist, but all is truth. For a man must now circumcise not his flesh, but his evil thoughts, and crucify himself, and remove and slay his unreasonable desires. The woman was made dizzy by His discourse, and fainted in at the sublimity of what He said, and, in her trouble, hear what she says:

How did the Samaritans come to expect the coming of Christ, since they accepted only Moses? From the writings of Moses themselves. Even at the beginning, God revealed the Son. "Let Us make man in Our Image, after Our Likeness" (Genesis 1:26) was said to the Son. It was He who spoke with Abraham in the tent (Genesis 18). And Jacob, prophesying about Him, said, "A ruler shall not fail from Judah, nor a leader from his thighs, until He come for whom it is reserved, and He is the expectation of nations" (Genesis 18). And Moses himself says, "The Lord your God will raise up unto you a Prophet of your brethren like me, unto Him shall you hearken" (Deuteronomy 18:15). And the events connected with the serpent, the rod of Moses, Isaac, the sheep, and many other things could be selected by those who wished as proclaiming His coming.

And whence came the Samaritans to expect the coming of Christ, seeing that they received Moses only? From the writings of Moses themselves. For even in the beginning He revealed the Son. Let Us make man in Our Image, after Our Likeness Genesis 1:26, was said to the Son. It was He who talked with Abraham in the tent. Genesis 18 And Jacob prophesying concerning Him said, A ruler shall not fail from Judah, nor a leader from his thighs, until He come for whom it is reserved, and He is the expectation of nations. Genesis 18 And Moses himself says, The Lord your God will raise up unto you a Prophet of your brethren like me, unto Him shall you hearken. Deuteronomy 18:15 And the circumstances attending the serpent, and the rod of Moses, and Isaac, and the sheep, and many other things they who chose might select as proclaiming His coming.

Someone might ask, "Why didn't Christ approach the woman using these methods? Why did He use the example of the serpent with Nicodemus and mention prophecy to Nathanael, but say nothing like that to her?" Why this difference? Because they were men who were educated in these matters, while she was a poor, uneducated woman with no training in the Scriptures. That's why He doesn't speak to her from Scripture, but instead draws her in through the water and through prophecy, and leads her to mention Christ herself—and then He reveals Himself. If He had told the woman at the beginning when she hadn't asked Him, He would have seemed to her to be joking and talking nonsense. But by bringing her gradually to mention Him, He revealed Himself at the right moment. To the Jews, who kept saying, "How long will You keep us in suspense? Tell us if You are the Christ," He gave no clear answer, but to this woman He stated plainly that He is. The woman was more fair-minded than the Jews. They didn't ask in order to learn, but always to mock Him—because if they had actually wanted to learn, the teaching through His words, the Scriptures, and His miracles would have been enough. The woman, by contrast, spoke from an unbiased judgment and a simple mind, as is clear from what she did afterward. She both heard and believed, and brought others to Him as well, and in every circumstance we can see the woman's attentiveness and faith.

And why, pray, says one, did not Christ lead on the woman by these means? Why did He instance the serpent to Nicodemus, and mention prophecy to Nathanael, but to her say nothing of the kind? For what reason, and why? Because they were men, and were versed in these things, she a poor ignorant woman unpracticed in the Scriptures. Wherefore He does not speak to her from them, but draws her on by the water and by prophecy, and brings her to make mention of Christ and then reveals Himself; which had He at first told the woman when she had not questioned Him, He would have seemed to her to trifle and talk idly, while as it is by bringing her little by little to mention Him, at a fitting time He revealed Himself. To the Jews, who continually said, How long dost Thou make us to doubt? Tell us if You are the Christ John 10:24, to them He gave no clear answer, but to this woman He said plainly, that He is. For the woman was more fair-minded than the Jews; they did not enquire to learn, but always to mock at Him, for had they desired to learn, the teaching which was by His words, and by the Scriptures, and by His miracles would have been sufficient. The woman, on the contrary, said what she said from an impartial judgment and a simple mind, as is plain from what she did afterwards; for she both heard and believed, and netted others also, and in every circumstance we may observe the carefulness and faith of the woman.

At what did they marvel? At His lack of pride and extraordinary humility, that although He was looked upon with respect, He endured with such lowliness of heart to talk with a woman who was poor and a Samaritan. Still in their amazement they did not ask Him the reason, so well were they taught to maintain the position of disciples, so much did they fear and reverence Him. For although they did not yet hold the right opinion concerning Him, they still paid attention to Him as to someone marvelous, and showed Him much respect. Yet they are frequently seen to act confidently, as when John lay upon His bosom, when they came to Him and said, "Who is the greatest in the Kingdom of Heaven?" when the sons of Zebedee asked Him to set one of them on His right hand and the other on His left. Why then did they not question Him here? Because all those instances related to themselves, they needed to inquire into them, while what took place here was of no such great importance to them. And indeed John did that a long time after towards the very end, when he enjoyed greater confidence and was bold in the love of Christ, for he was the one, he says, whom Jesus loved. What could equal such blessedness?

3. At what did they marvel? At His want of pride and exceeding humility, that looked upon as He was, He endured with such lowliness of heart to talk with a woman poor, and a Samaritan. Still in their amazement they did not ask Him the reason, so well were they taught to keep the station of disciples, so much did they fear and reverence Him. For although they did not as yet hold the right opinion concerning Him, still they gave heed unto Him as to some marvelous one, and paid Him much respect. Yet they frequently are seen to act confidently; as when John lay upon His bosom, when they came to Him and said, Who is the greatest in the Kingdom of Heaven? Matthew 18:1, when the sons of Zebedee entreated Him to set one of them on His right hand, and the other on His left. Why then did they not here question Him? Because since all those instances related to themselves, they had need to enquire into them, while what here took place was of no such great importance to them. And indeed John did that a long time after towards the very end, when He enjoyed greater confidence, and was bold in the love of Christ; for he it was, he says, whom Jesus loved. What could equal such blessedness?

But, beloved, let us not stop at this, calling the Apostle blessed. Instead, let us do everything so that we also may be among the blessed. Let us imitate the Evangelist and see what caused such great love. What was it then? He left his father, his ship, and his net, and followed Jesus. Yet he did this in common with his brother, and Peter, and Andrew, and the rest of the Apostles. What then was the special thing that caused this great love? Can we discover it? He says nothing of this kind about himself, but only that he was beloved. As for the righteous acts for which he was beloved, he has modestly remained silent. That Jesus loved him with a special love was clear to everyone. Yet John does not appear conversing with or questioning Jesus privately, as Peter often did, and Philip, and Judas, and Thomas—except only when he wanted to show kindness and cooperation toward his fellow Apostle. For when the chief of the Apostles urged him by gesturing, then he asked. These two had great love for each other. So, for instance, they are seen going up together into the Temple and speaking together to the people. Yet Peter in many places is stirred up and speaks more passionately than John. And at the end he hears Christ say, "Peter, do you love Me more than these?" (John 21:15). Now it is clear that the one who loved more than these was also beloved. But this in his case was shown by loving Jesus, while in the other's case it was shown by being beloved by Jesus.

But, beloved, let us not stop at this, the calling the Apostle blessed, but let us do all things that we also may be of the blessed, let us imitate the Evangelist, and see what it was that caused such great love. What then was it? He left his father, his ship, and his net, and followed Jesus. Yet this he did in common with his brother, and Peter, and Andrew, and the rest of the Apostles. What then was the special thing which caused this great love? Shall we discover it? He says nothing of this kind about himself, but only that he was beloved; as to the righteous acts for which he was beloved he has modestly been silent. That Jesus loved him with a special love was clear to every one; yet John does not appear conversing with or questioning Jesus privately, as Peter often did, and Philip, and Judas, and Thomas, except only when he desired to show kindness and compliance to his fellow Apostle; for when the chief of the Apostles by beckoning constrained him, then he asked. For these two had great love each for the other. Thus, for instance, they are seen going up together into the Temple and speaking in common to the people. Yet Peter in many places is moved, and speaks more warmly than John. And at the end he hears Christ say, Peter, do you love Me more than these? John 21:15 Now it is clear that he who loved more than these was also beloved. But this in his case was shown by loving Jesus, in the case of the other by being beloved by Jesus.

What then was it that caused this special love? In my view, it was that the man showed great gentleness and meekness, which is why he does not appear in many places speaking openly. How great a thing this is becomes plain also from the case of Moses. It was this quality that made him such and so great as he was. Nothing equals lowliness of mind. For this reason Jesus began the Beatitudes with this, and when about to lay as it were the foundation and base of a mighty building, He placed lowliness of mind first. Without this a man cannot possibly be saved. Though he fast, though he pray, though he give alms, if it be with a proud spirit, these things are abominable if humility is not there. But if it is there, all these things are amiable and lovely, and are done with safety. Let us then be modest, beloved, let us be modest. Success is easy if we are sober-minded. For after all, what is it, O man, that excites you to pride? Do you not see the poverty of your nature? The unsteadiness of your will? Consider your end, consider the multitude of your sins. But perhaps because you do many righteous deeds you are proud. By that very pride you shall undo them all. Therefore it is necessary not so much for him who has sinned as for him who does righteousness to take pains to be humble. Why so? Because the sinner is constrained by conscience, while the other, unless he is very sober, is soon caught up as by a blast of wind, lifted on high, and made to vanish like the Pharisee. Do you give to the poor? What you give is not yours, but your Master's, common to you and your fellow-servants. For this reason you ought especially to be humbled, foreseeing your own situation in the calamities of those who are your kindred, and taking knowledge of your own nature in their cases. We ourselves were perhaps sprung from such ancestors, and if wealth has shifted to you, it will probably leave you again. And after all, what is wealth? A vain shadow, dissolving smoke, a flower of the grass, or rather something meaner than a flower. Why then are you high-minded over grass? Does not wealth fall to thieves, and effeminates, and harlots, and tomb-breakers? Does this puff you up, that you have such as these to share in your possession? Or do you desire honor? Toward gaining honor nothing is more serviceable than almsgiving. For the honors arising from wealth and power are compulsory and attended with hatred, but these others are from the free will and real feeling of those who honor. And therefore those who pay them can never cease giving them. Now if men show such reverence for the merciful and invoke all blessings upon them, consider what return, what recompense they shall receive from the merciful God. Let us then seek this wealth which endures forever and never deserts us, so that, becoming great here and glorious there, we may obtain everlasting blessings, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, now and ever, and world without end. Amen.

What then was it which caused this special love? To my thinking, it was that the man displayed great gentleness and meekness, for which reason he does not appear in many places speaking openly. And how great a thing this is, is plain also from the case of Moses. It was this which made him such and so great as he was. There is nothing equal to lowliness of mind. For which cause Jesus with this began the Beatitudes, and when about to lay as it were the foundation and base of a mighty building, He placed first lowliness of mind. Without this a man cannot possibly be saved; though he fast, though he pray, though he give alms, if it be with a proud spirit, these things are abominable, if humility be not there; while if it be, all these things are amiable and lovely, and are done with safety. Let us then be modest, beloved, let us be modest; success is easy, if we be sober-minded. For after all what is it, O man, that excites you to pride? Do you see not the poverty of your nature? The unsteadiness of your will? Consider your end, consider the multitude of your sins. But perhaps because you do many righteous deeds you are proud. By that very pride you shall undo them all. Wherefore it behooves not so much him that has sinned as him that does righteousness to take pains to be humble. Why so? Because the sinner is constrained by conscience, while the other, except he be very sober, soon caught up as by a blast of wind is lifted on high, and made to vanish like the Pharisee. Do you give to the poor? What you give is not yours, but your Master's, common to you and your fellow-servants. For which cause you ought especially to be humbled, in the calamities of those who are your kindred foreseeing your own, and taking knowledge of your own nature in their cases. We ourselves perhaps are sprung from such ancestors; and if wealth has shifted to you, it is probable that it will leave you again. And after all, what is wealth? A vain shadow, dissolving smoke, a flower of the grass, or rather something meaner than a flower. Why then are you high-minded over grass? Does not wealth fall to thieves, and effeminates, and harlots, and tomb-breakers? Does this puff you up, that you have such as these to share in your possession? Or do you desire honor? Towards gaining honor nothing is more serviceable than almsgiving. For the honors arising from wealth and power are compulsory, and attended with hatred, but these others are from the free will and real feeling of the honorers; and therefore those who pay them can never give them. Now if men show such reverence for the merciful, and invoke all blessings upon them, consider what return, what recompense they shall receive from the merciful God. Let us then seek this wealth which endures forever, and never deserts us, that, becoming great here and glorious there, we may obtain everlasting blessings, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, now and ever, and world without end. Amen.

Scripture calls the grace of the Spirit sometimes Fire and sometimes Water, showing that these names don't describe its essence but its operation. The Spirit, being invisible and simple, cannot be composed of different substances. John declares one name when he says, "He shall baptize you with the Holy Ghost, and with Fire" (Matthew 3:11). Christ uses the other name: "Out of his belly shall flow rivers of living water" (John 7:38). But John explains, "This he spoke of the Spirit, which they should receive." Likewise, when conversing with the woman, Christ calls the Spirit water, saying, "Whosoever shall drink of the water which I shall give him, shall never thirst." He also calls the Spirit by the name of fire, referring to the stirring and warming quality of grace and its power to destroy transgressions. But by the name of water, he declares the cleansing accomplished by it and the great refreshment it provides to those minds that receive it. And rightly so, for it makes the willing soul like a garden thick with all kinds of fruit-bearing trees, ever-flourishing, allowing it to feel neither discouragement nor the plots of Satan, and quenches all the fiery darts of the wicked one.

1. Scripture calls the grace of the Spirit sometimes Fire, sometimes Water, showing that these names are not descriptive of its essence, but of its operation; for the Spirit, being Invisible and Simple, cannot be made up of different substances. Now the one John declares, speaking thus, He shall baptize you with the Holy Ghost, and with Fire Matthew 3:11: the other, Christ, Out of his belly shall flow rivers of living water. John 7:38 But this, says John, spoke He of the Spirit, which they should receive. So also conversing with the woman, He calls the Spirit water; for, Whosoever shall drink of the water which I shall give him, shall never thirst. So also He calls the Spirit by the name of fire, alluding to the rousing and warming property of grace, and its power of destroying transgressions; but by that of water, to declare the cleansing wrought by it, and the great refreshment which it affords to those minds which receive it. And with good reason; for it makes the willing soul like some garden thick with all manner of trees fruitful and ever-flourishing, allowing it neither to feel despondency nor the plots of Satan, and quenches all the fiery darts of the wicked one.

And notice, I ask you, the wisdom of Christ, how gently He leads the woman along. He did not say at first, "If you knew who it is that says to you, 'Give Me to drink,'" but when He had given her an opportunity to call Him a Jew, and brought her under the charge of having done so, He pushes back the accusation and says, "If you knew who it is that says to you, 'Give Me to drink,' you would have asked of Him." After He had compelled her by His great promises to mention the Patriarch, He allows the woman to see through to the truth. Then when she objects, "Are you greater than our father Jacob?" He does not say, "Yes, I am greater"—for He would have seemed merely to be boasting, since the proof did not yet appear—but through what He says He accomplishes this. He did not simply say, "I will give you water," but first set aside that given by Jacob, then exalted that given by Himself, desiring to show from the nature of the things given how great is the interval and difference between the persons of the givers, and His own superiority to the Patriarch. "If," He says, "you admire Jacob because he gave you this water, what will you say if I give you water far better than this? You have yourself been first to confess that I am greater than Jacob by arguing against Me and asking, 'Are you greater than Jacob, that you promise to give me better water?' If you receive that water, certainly you will confess that I am greater." Do you see the upright judgment of the woman, giving her decision from facts, both concerning the Patriarch and concerning Christ? The Jews did not act this way. Even when they saw Him casting out devils, they not only did not call Him greater than the Patriarch but even said that He had a devil. Not so the woman—she draws her opinion from where Christ would have her, from the demonstration provided by His works. For by these He justifies Himself, saying, "If I do not the works of My Father, believe Me not; but if I do, if you believe not Me, believe the works." And thus the woman is brought over to the faith.

And observe, I pray you, the wisdom of Christ, how gently He leads on the woman; for He did not say at first, If you knew who it is that says to you, Give Me to drink, but when He had given her an occasion of calling Him a Jew, and brought her beneath the charge of having done so, repelling the accusation He says, If you knew who it is that says to you, Give Me to drink, you would have asked of Him; and having compelled her by His great promises to make mention of the Patriarch, He thus allows the woman to look through, and then when she objects, Are you greater than our father Jacob? He says not, Yea, I am greater, (for He would have seemed but to boast, since the proof did not as yet appear,) but by what He says He effects this. For He said not simply, I will give you water, but having first set that given by Jacob aside, He exalts that given by Himself, desiring to show from the nature of the things given, how great is the interval and difference between the persons of the givers, and His own superiority to the Patriarch. If, says He, you admire Jacob because he gave you this water, what will you say if I give you Water far better than this? You have yourself been first to confess that I am greater than Jacob, by arguing against Me, and asking, 'Are you greater than Jacob, that you promise to give me better water?' If you receive that Water, certainly you will confess that I am greater. Do you see the upright judgment of the woman, giving her decision from facts, both as to the Patriarch, and as to Christ? The Jews acted not thus; when they even saw Him casting out devils, they not only did not call Him greater than the Patriarch but even said that He had a devil. Not so the woman, she draws her opinion whence Christ would have her, from the demonstration afforded by His works. For by these He justifies Himself, saying, If I do not the works of My Father, believe Me not; but if I do, if you believe not Me, believe the works. c. x. 37, 38 And thus the woman is brought over to the faith.

When He heard "Are you greater than our father Jacob?", He sets aside Jacob and speaks about the water, saying, "Whoever drinks of this water will thirst again." He makes His comparison not by putting one down, but by demonstrating the excellence of the other. He doesn't say that this water is worthless, or that it is inferior and contemptible, but rather He says what nature itself testifies to: "Whoever drinks of this water will thirst again, but whoever drinks of the water that I will give him will never thirst." Earlier the woman had heard about living water, but she hadn't understood its meaning. Because water is called "living" when it is continuously flowing and bubbles up constantly from uninterrupted springs, she thought this was the water He meant. Therefore He explains this more clearly by speaking in this way and establishing the superiority of the water He would give through comparison. What does He say then? "Whoever drinks of the water that I will give him will never thirst." This statement and what He said next especially demonstrated its superiority, since material water has none of these qualities. And what comes next? "It will be in him a well of water springing up into everlasting life." Just as someone who has a well within him could never be seized by thirst, neither can the one who has this water.

Wherefore also He, having heard, Are you greater than our father Jacob, leaves Jacob, and speaks concerning the water, saying, Whosoever shall drink of this water, shall thirst again; and He makes His comparison, not by depreciating one, but by showing the excellence of the other; for He says not, that this water is naught, nor that it is inferior and contemptible, but what even nature testifies that He says: Whosoever shall drink of this water shall thirst again; but whosoever shall drink of the Water which I shall give him, shall never thirst. The woman before this had heard of living Water John 4:10, but had not known its meaning. Since because that water is called living which is perennial and bubbles up unceasingly from uninterrupted springs, she thought that this was the water meant. Wherefore He points out this more clearly by speaking thus, and establishing by a comparison the superiority (of the water which He would give). What then says He? Whosoever shall drink of the Water that I shall give him, shall never thirst. This and what was said next especially showed the superiority, for material water possesses none of these qualities. And what is it that follows? It shall be in him a well of water springing up into everlasting life. For as one that has a well within him could never be seized by thirst, so neither can he that has this Water.

The woman believed right away, proving herself much wiser than Nicodemus, and not only wiser but more courageous. For when Nicodemus heard countless such things, he neither invited anyone else to hear them nor spoke openly himself. But she acted like an Apostle, preaching the Gospel to everyone, calling them to Jesus, and bringing an entire city out to Him. When Nicodemus heard these things, he said, "How can these things be?" And even when Christ gave him a clear illustration using the wind, he still did not accept the Word. But the woman was different. At first she doubted, but afterward she received the Word without any formal proof, just as a simple statement, and immediately rushed to embrace it. For when Christ said, "It shall be in him a well of water springing up into everlasting Life," the woman immediately says,

The woman straightway believed, showing herself much wiser than Nicodemus, and not only wiser, but more manly. For he when he heard ten thousand such things neither invited any others to this hearing, nor himself spoke forth openly; but she exhibited the actions of an Apostle, preaching the Gospel to all, and calling them to Jesus, and drawing a whole city forth to Him. Nicodemus when he had heard said, How can these things be? And when Christ set before him a clear illustration, that of the wind, he did not even so receive the Word. But the woman not so; at first she doubted, but afterwards receiving the Word not by any regular demonstration, but in the form of an assertion, she straightway hastened to embrace it. For when Christ said, It shall be in him a well of water springing up into everlasting Life, immediately the woman says,

Do you see how she is led up to the highest doctrines little by little? At first she thought He was some Jew who was breaking the Law. Then when He had refuted that accusation (for it was necessary that the person who was going to teach her such things should not be under suspicion), and she had heard about living water, she supposed He was speaking about material water. Afterward, having learned that His words were spiritual, she believed the water could remove the need caused by thirst, but she did not yet know what this could be. She still had doubts, considering it to be above material things but not being precisely informed. But here, having gained a clearer understanding though not yet fully perceiving the whole (for she says, "Give me this water, that I thirst not, neither come here to draw"), she for the moment prefers Him to Jacob. For she says, "I do not need this well if I receive that water from you." Do you see how she places Him before the Patriarch? This is the act of a fairly-judging soul. She had shown what a high opinion she had of Jacob, yet she saw One better than he and was not held back by her prior opinion. This woman was neither of an easy temperament (she did not carelessly accept what was said—how could she have when she inquired with such great exactness?) nor disobedient, nor argumentative, and she showed this by her request. Yet to the Jews He once said, "Whoever shall eat of My flesh shall never hunger, and he that believes in Me shall never thirst" (John 6:35); but they not only did not believe but were offended at Him. The woman had no such feeling; she remains and makes her request. To the Jews He said, "He that believes in Me shall never thirst"; not so to the woman, but more concretely, "He that drinks of this Water shall never thirst." For the promise referred to spiritual and unseen things. Therefore, having raised her mind by His promises, He still stays among expressions relating to physical sense, because she could not yet comprehend the precise expression of spiritual things. For if He had said, "If you believe in Me you shall not thirst," she would not have understood His saying, not knowing who it was speaking to her or what kind of thirst He was speaking about. Why then did He not do this in the case of the Jews? Because they had seen many signs, while she had seen no sign but heard these words first. For this reason He afterward reveals His power by prophecy, and does not directly introduce His reproof, but what does He say?

Do you see how little by little she is led up to the highest doctrines? First she thought Him some Jew who was transgressing the Law; then when He had repelled that accusation, (for it was necessary that the person who was to teach her such things should not be suspected,) having heard of living water, she supposed that this was spoken of material water; afterwards, having learned that the words were spiritual, she believed that the water could remove the necessity caused by thirst, but knew not yet what this could be; she still doubted, deeming it indeed to be above material things, but not being exactly informed. But here having gained a clearer insight, but not yet fully perceiving the whole, (for she says, Give me this water, that I thirst not, neither come hither to draw,) she for the time preferrs Him to Jacob. For (says she) I need not this well if I receive from you that water. Do you see how she sets Him before the Patriarch? This is the act of a fairly-judging soul. She had shown how great an opinion she had of Jacob, she saw One better than he, and was not held back by her prepossession. Thus this woman was neither of an easy temper, (she did not carelessly receive what was said, how can she have done so when she enquired with so great exactness?) nor yet disobedient, nor disputatious, and this she showed by her petition. Yet to the Jews once He said, Whosoever shall eat of My flesh shall never hunger, and he that believes in Me shall never thirst John 6:35; but they not only did not believe, but were offended at Him. The woman had no such feeling, she remains and petitions. To the Jews He said, He that believes in Me shall never thirst; not so to the woman, but more grossly, He that drinks of this Water shall never thirst. For the promise referred to spiritual and unseen things. Wherefore having raised her mind by His promises, He still lingers among expressions relating to sense, because she could not as yet comprehend the exact expression of spiritual things. Since had He said, If you believe in Me you shall not thirst, she would not have understood His saying, not knowing who it could be that spoke to her, nor concerning what kind of thirst He spoke. Wherefore then did He not this in the case of the Jews? Because they had seen many signs, while she had seen no sign, but heard these words first. For which reason He afterwards reveals His power by prophecy, and does not directly introduce His reproof, but what says He?

How great the woman's wisdom! How humbly she receives the correction! "How could she not?" someone might say. But tell me, why should she? Didn't Jesus often correct the Jews too, and with greater corrections than this? (For it's not the same thing to reveal hidden thoughts of the heart as to expose something done in secret. The first are known to God alone—no one else knows them except the person who holds them in their heart. The second, everyone who took part in it knows.) Yet when corrected, they didn't patiently endure it. When He said, "Why do you seek to kill me?" (John 7:19), they not only didn't admire Him as the woman did, but actually mocked and insulted Him—even though they had proof from other miracles, while she had only heard this one statement. Still, they not only didn't admire Him but insulted Him, saying, "You have a demon; who seeks to kill you?" Meanwhile, she not only doesn't insult Him but admires Him, is astonished at Him, and considers Him to be a prophet. Yet truly this rebuke touched the woman more than the other touched them, for her fault was hers alone, while theirs was a collective one. And we are not as deeply stung by general accusations as by specific ones. Besides, they thought they would achieve something great if they could kill Christ, but what the woman had done was universally acknowledged as wrong. Yet she wasn't indignant but was astonished and filled with wonder. And Christ did this same thing in Nathanael's case. He didn't immediately introduce the prophecy or say, "I saw you under the fig tree," but when Nathanael said, "How do you know me?" then He brought this up. For He wanted to draw the starting points of His signs and prophecies from the very people who came to Him, so they might be more drawn in by what happened and He might avoid the appearance of vainglory. This is what He does here too. To have accused her right away by saying, "You have no husband," would have seemed harsh and unnecessary, but to take the occasion from her own words and then address all these matters was very appropriate and softened the hearer's attitude.

2. O how great the wisdom of the woman! How meekly does she receive the reproof! How should she not, says some one? Tell me, why should she? Did He not often reprove the Jews also, and with greater reproofs than these? (for it is not the same to bring forward the hidden thoughts of the heart, as to make manifest a thing that was done in secret; the first are known to God alone, and none other knows them but he who has them in his heart; the second, all who were sharers in it know;) but still when reproved did not bear it patiently. When He said, Why do you seek to kill me? John 7:19, they not only did not admire as the woman did but even mocked at and insulted Him; yet they had a demonstration from other miracles, she had only heard this speech. Still they not only did not admire, but even insulted Him, saying, You have a demon, who seeks to kill you? While she not only does not insult but admires, and is astonished at Him, and supposes Him to be a Prophet. Yet truly this rebuke touched the woman more than the other touched them; for her fault was hers alone, theirs was a general one; and we are not so much stung by what is general as by what is particular. Besides they thought they should be gaining a great object if they could slay Christ, but that which the woman had done was allowed by all to be wicked; yet was she not indignant, but was astonished and wondered. And Christ did this very same thing in the case of Nathanael. He did not at first introduce the prophecy, nor say, I saw you under the fig-tree, but when Nathanael said, Whence do you know me? then He introduced this. For He desired to take the beginnings of His signs and prophecies from the very persons who came near to Him, so that they might be more attached by what was done, and He might escape the suspicion of vainglory. Now this He does here also; for to have charged her first of all that, You have no husband, would have seemed burdensome and superfluous, but to take the reason (for speaking) from herself, and then to set right all these points, was very consistent, and softened the disposition of the hearer.

And what kind of connection, someone asks, is there in the saying, "Go, call your husband"? The discussion was about a gift and grace surpassing mortal nature; the woman was pressing to receive it. Christ says, "Call your husband," showing that he too must share in these things. But she, eager to receive the gift and concealing the shameful circumstances, and supposing that she was conversing with a man, said, "I have no husband." When Christ heard this, He now introduces His reproof at the right moment, mentioning both points precisely. For He listed all her former husbands and reproved her for the one she was now trying to hide. What then did the woman do? She was not annoyed, nor did she leave Him and run away, nor did she consider the matter an insult. Rather, she admired Him and persisted all the more. "I perceive," she says, "that You are a Prophet." Notice her prudence; she did not immediately run to Him, but still observes Him and marvels at Him. For "I perceive" means, "You appear to me to be a Prophet." Then when she suspected this, she asks Him nothing about this life, not about bodily health, or possessions, or wealth, but immediately about doctrines. For what does she say?

And what kind of connection, says some one, is there in the saying, 'Go, call your husband'? The discourse was concerning a gift and grace surpassing mortal nature: the woman was urgent in seeking to receive it. Christ says, Call your husband, showing that he also must share in these things; but she, eager to receive (the gift), and concealing the shamefulness of the circumstances, and supposing that she was conversing with a man, said, I have no husband. Christ having heard this, now seasonably introduces His reproof, mentioning accurately both points; for He enumerated all her former husbands, and reproved her for him whom she now would hide. What then did the woman? She was not annoyed, nor did she leave Him and fly, nor deem the thing an insult, but rather admired Him, and persevered the more. I perceive, says she, that You are a Prophet. Observe her prudence; she did not straightway run to Him, but still considers Him, and marvels at Him. For, I perceive, means, Thou appearest to me to be a Prophet. Then when she suspected this, she asks Him nothing concerning this life, not concerning bodily health, or possessions, or wealth, but at once concerning doctrines. For what says she?

Do you see how much more elevated in mind she has become? The woman who was worried about not having to be troubled by thirst now asks questions about doctrines. What then does Christ do? He does not resolve the question (for simply answering people's words was not His concern, since it was unnecessary), but leads the woman on to greater heights, and does not discuss these matters with her until she has confessed that He was a Prophet, so that afterwards she might hear His Word with abundant belief. For having been persuaded of this, she could no longer doubt what would be said to her.

3. Do you see how much more elevated in mind she has become? She who was anxious that she might not be troubled for thirst, now questions concerning doctrines. What then does Christ? He does not resolve the question, (for to answer simply to men's words was not His care, for it was needless,) but leads the woman on to the greater height, and does not converse with her on these matters, until she has confessed that He was a Prophet, so that afterwards she might hear His Word with abundant belief; for having been persuaded of this, she could no longer doubt concerning what should be said to her.

Now after this let us be ashamed and blush. A woman who had five husbands and who was from Samaria was so eager about doctrines that neither the time of day, nor the fact that she had come for another purpose, nor anything else drew her away from inquiring about such matters. But we not only do not inquire about doctrines, but our attitudes toward them are all careless and indifferent. Therefore everything is neglected. For which of you takes a Christian book in hand at home, goes over its contents, and searches the Scriptures? No one can say he does this. With most people we will find dice and game boards, but books nowhere, except among a few. And even these few have the same attitudes as the majority. They tie up their books and always keep them stored away in cases, and all their concern is for the fineness of the parchments and the beauty of the letters, not for reading them. They have not bought them to gain advantage and benefit from them, but take trouble over such matters to display their wealth and pride. Such is the excess of vainglory. I do not hear anyone boasting that he knows the contents, but that he has a book written in gold letters. And what benefit, tell me, is this? The Scriptures were not given to us only so that we might have them in books, but so that we might engrave them on our hearts. For this kind of possession—keeping the commandments merely in written form—belongs to Jewish ambition. But the Law was not given to us in this way at all, but on the fleshy tablets of our hearts. I say this not to prevent you from acquiring Bibles; on the contrary, I urge and earnestly ask that you do this. But I want you to transfer the letters and meaning from those books into your understanding, so that it may be purified when it receives the meaning of what is written. For if the devil will not dare to approach a house where a Gospel is lying, much less will any evil spirit or any sinful nature ever touch or enter a soul that carries about within itself such thoughts as it contains. Sanctify your soul, then; sanctify your body by keeping these words always in your heart and on your tongue. For if foul speech defiles and invites devils, it is clear that spiritual reading sanctifies and draws down the grace of the Spirit. The Scriptures are divine charms. Let us then apply to ourselves and to the passions of our souls the remedies to be derived from them. For if we understand what is being read, we will hear it with much eagerness. I am always saying this and will not stop saying it. Is it not strange that those who sit by the marketplace can tell the names, families, and cities of charioteers and dancers and the kinds of power each one possesses, and can give an exact account of the good or bad qualities of the very horses, but that those who come here know nothing of what is done here and are ignorant even of the number of the sacred books? If you pursue those worldly things for pleasure, I will show you that there is greater pleasure here. Which is sweeter, tell me, which more marvelous: to see a man wrestling with a man, or a man fighting with a devil, a body struggling with an incorporeal power, and the one who is of your race victorious? Let us watch these contests, which it is also proper and profitable to imitate, and by imitating them we may be crowned—not those contests where imitation brings shame to the one who imitates them. If you watch the one kind of contest, you watch it with devils; the other, with angels and archangels and the Lord of archangels. Tell me now, if you were allowed to sit with governors and kings and to see and enjoy the spectacle, would you not consider it a very great honor? And here when you are a spectator in the company of the King of angels, when you see the devil grasped around the middle, struggling hard to get the upper hand but powerless, do you not run and pursue such a sight as this? But how can this be, someone says? If you keep the Bible in your hands, for in it you will see the arena, the long races, his holds, and the skill of the righteous one. For by watching these things you will also learn how to wrestle in this way yourself, and you will escape free from devils. The performances of the pagans are assemblies of devils, not theaters of men. Therefore I urge you to stay away from these satanic assemblies. For if it is not lawful to enter an idol's house, much less to attend Satan's festival. I will not stop saying these things and troubling you until I see some change. For to say these things, as Paul says, is not burdensome to me, but it is safe for you. So do not be offended at my urging. If anyone ought to be offended, it is I who often speak and am not heard, not you who are always hearing and always disobeying. May God grant that you not always be liable to this charge, but that freed from this shame you be deemed worthy to enjoy the spiritual spectacle and the glory that is to come, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory forever and ever. Amen.

Let us now after this be ashamed, and blush. A woman who had had five husbands, and who was of Samaria, was so eager concerning doctrines, that neither the time of day, nor her having come for another purpose, nor anything else, led her away from enquiring on such matters; but we not only do not enquire concerning doctrines, but towards them all our dispositions are careless and indifferent. Therefore everything is neglected. For which of you when in his house takes some Christian book in hand and goes over its contents, and searches the Scriptures? None can say that he does so, but with most we shall find draughts and dice, but books nowhere, except among a few. And even these few have the same dispositions as the many; for they tie up their books, and keep them always put away in cases, and all their care is for the fineness of the parchments, and the beauty of the letters, not for reading them. For they have not bought them to obtain advantage and benefit from them, but take pains about such matters to show their wealth and pride. Such is the excess of vainglory. I do not hear any one glory that he knows the contents, but that he has a book written in letters of gold. And what gain, tell me, is this? The Scriptures were not given us for this only, that we might have them in books, but that we might engrave them on our hearts. For this kind of possession, the keeping the commandments merely in letter, belongs to Jewish ambition; but to us the Law was not so given at all, but in the fleshy tables of our hearts. And this I say, not to prevent you from procuring Bibles, on the contrary, I exhort and earnestly pray that you do this, but I desire that from those books you convey the letters and sense into your understanding, that so it may be purified when it receives the meaning of the writing. For if the devil will not dare to approach a house where a Gospel is lying, much less will any evil spirit, or any sinful nature, ever touch or enter a soul which bears about with it such sentiments as it contains. Sanctify then your soul, sanctify your body, by having these ever in your heart, and on your tongue. For if foul speech defiles and invites devils, it is clear that spiritual reading sanctifies and draws down the grace of the Spirit. The Scriptures are divine charms, let us then apply to ourselves and to the passions of our souls the remedies to be derived from them. For if we understand what it is that is read, we shall hear it with much readiness. I am always saying this, and will not cease to say it. Is it not strange that those who sit by the market can tell the names, and families, and cities of charioteers, and dancers, and the kinds of power possessed by each, and can give exact account of the good or bad qualities of the very horses, but that those who come hither should know nothing of what is done here, but should be ignorant of the number even of the sacred Books? If you pursue those worldly things for pleasure, I will show you that here is greater pleasure. Which is sweeter, tell me, which more marvelous, to see a man wrestling with a man, or a man buffeting with a devil, a body closing with an incorporeal power, and him who is of your race victorious? These wrestlings let us look on, these, which also it is seemly and profitable to imitate, and which imitating, we may be crowned; but not those in which emulation brings shame to him who imitates them. If you behold the one kind of contest, you behold it with devils; the other, with Angels and Archangels, and the Lord of Archangels. Say now, if you were allowed to sit with governors and kings, and to see and enjoy the spectacle, would you not deem it to be a very great honor? And here when you are a spectator in company with the King of Angels, when you see the devil grasped by the middle of the back, striving much to have the better, but powerless, do you not run and pursue after such a sight as this? And how can this be? says some one. If you keep the Bible in your hands; for in it you shall see the lists, and the long races, and his grasps, and the skill of the righteous one. For by beholding these things you shall learn also how to wrestle so yourself, and shall escape clear of devils; the performances of the heathen are assemblies of devils, not theaters of men. Wherefore I exhort you to abstain from these Satanic assemblies; for if it is not lawful to enter into an idol's house, much less to Satan's festival. I shall not cease to say these things and weary you, until I see some change; for to say these things, as says Paul, to me indeed is not grievous, but for you it is safe. Philippians 3:1 Be not then offended at my exhortation. If any one ought to be offended, it is I who often speak and am not heard, not you who are always hearing and always disobeying. God grant that you be not always liable to this charge, but that freed from this shame you be deemed worthy to enjoy the spiritual spectacle, and the glory which is to come, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory for ever and ever. Amen.

Great is the gain of humility shown to be in all things. This is how we have perfected our skills—not by learning them all at once from our teachers. This is how we have built cities—putting them together slowly, little by little. This is how we maintain our life. And don't be surprised if this has so much power in matters of this present life, since in spiritual matters you can find that the power of this wisdom is great. For this is how the Jews were able to be delivered from their idolatry—being led on gently and little by little, and hearing nothing sublime at first about either doctrine or life. So after Christ came, when it was time for higher doctrines, the Apostles won over all people without at first saying anything sublime. And so Christ appears to have spoken to most people at the beginning, and so John did now, speaking of Him as if He were some wonderful man, and introducing high matters in an obscure way.

1. Great is shown to be in all things the gain of humility. Thus it is that we have brought arts to perfection, not by learning them all at once from our teachers; it is thus that we have built cities, putting them together slowly, little by little; it is thus that we maintain our life. And marvel not if the thing has so much power in matters pertaining to this life, when in spiritual things one may find that great is the power of this wisdom. For so the Jews were enabled to be delivered from their idolatry, being led on gently and little by little, and hearing from the first nothing sublime concerning either doctrine or life. So after the coming of Christ, when it was the time for higher doctrines, the Apostles brought over all men without at first uttering anything sublime. And so Christ appears to have spoken to most at the beginning, and so John did now, speaking of Him as of some wonderful man, and darkly introducing high matter.

For example, when he began he said this: "A man cannot receive anything of himself" (John 3:27). Then after adding a lofty statement and saying, "He that comes from heaven is above all," he again brings his discourse down to what is lowly, and besides many other things says this: that God gives not the Spirit by measure. Then he goes on to say, "The Father loves the Son, and has given all things into His hand." And after that, knowing that great is the power of punishment, and that most people are not led so much by the promise of good things as by the threat of terrible things, he concludes his discourse with these words: "He that believes in the Son has everlasting life; but he that believes not the Son shall not see life; but the wrath of God abides on him." Here again he refers the matter of punishment to the Father, for he does not say the wrath of the Son (though He is the Judge), but places the Father over them, wanting to frighten them all the more.

For instance, when commencing he spoke thus: A man cannot receive anything of himself John 3:27: then after adding a high expression, and saying, He that comes from heaven is above all, he again brings down his discourse to what is lowly, and besides many other things says this, that God gives not the Spirit by measure. Then he proceeds to say, The Father loves the Son, and has given all things into His hand. And after that, knowing that great is the force of punishment, and that the many are not so much led by the promise of good things as by the threat of the terrible, he concludes his discourse with these words; He that believes in the Son has everlasting life; but he that believes not the Son shall not see life; but the wrath of God abides on him. Here again he refers the account of punishment to the Father, for he says not the wrath of the Son, (yet He is the Judge,) but sets over them the Father, desiring so the more to terrify them.

Someone might ask: Is it enough just to believe in the Son to have eternal life? Not at all. Listen to Christ Himself declaring this when He says, "Not everyone who says to Me, 'Lord, Lord,' will enter into the kingdom of heaven" (Matthew 7:21), and blasphemy against the Spirit is by itself enough to throw a person into hell. But why should I mention just one part of doctrine? Even if someone believes correctly about the Father, the Son, and the Holy Spirit, yet if he does not live rightly, his faith will do nothing to save him. So when He says, "This is eternal life, that they may know You, the only true God" (John 17:3), let us not assume that the knowledge spoken of is sufficient for our salvation; we need in addition to this a very precise manner of life and conduct. Even though he has said here, "He who believes in the Son has eternal life," and in the same place something even stronger (for he weaves his discourse not only from blessings but also from their opposites, speaking thus: "He who does not believe in the Son shall not see life, but the wrath of God abides on him"), yet not even from this do we claim that faith alone is sufficient for salvation. The instructions for living given in many places in the Gospels demonstrate this. Therefore he did not say, "This by itself is eternal life," nor "He who merely believes in the Son has eternal life," but by both expressions he declared that the thing does contain life, yet if right conduct does not follow, heavy punishment will follow. And he did not say "awaits him," but "abides on him"—that is, it will never leave him. For so you will not think that "shall not see life" means a temporary death, but will believe that the punishment is continual, he has used this expression to show that it rests upon him continually. And he has done this, forcing them toward Christ by these very words. Therefore he did not direct the warning to them in particular, but made it universal, the approach that would best bring them over. For he did not say, "if you believe," and "if you do not believe," but made his speech general, so that his words might be free from suspicion. And he has done this even more strongly than Christ. For Christ says, "He who does not believe is condemned already," but John says, "shall not see life, but the wrath of God abides on him." With good reason, for it was one thing for a man to speak of himself and another thing for someone else to speak of him. They would have thought that Christ spoke often of these things out of self-love and that He was boasting, but John was clear of all suspicion. And if at a later time Christ also used stronger expressions, it was when they had begun to form an elevated opinion of Him.

Is it then enough, says one, to believe in the Son, that one may have eternal life? By no means. And hear Christ Himself declaring this, and saying, Not every one that says unto Me, Lord, Lord, shall enter into the kingdom of heaven Matthew 7:21; and the blasphemy against the Spirit is enough of itself to cast a man into hell. But why speak I of a portion of doctrine? Though a man believe rightly on the Father, the Son, and the Holy Ghost, yet if he lead not a right life, his faith will avail nothing towards his salvation. Therefore when He says, This is life eternal, that they may know You the only true God John 17:3, let us not suppose that the ( knowledge) spoken of is sufficient for our salvation; we need besides this a most exact life and conversation. Since though he has said here, He that believes in the Son has eternal life, and in the same place something even stronger, (for he weaves his discourse not of blessings only, but of their contraries also, speaking thus: He that believes not the Son shall not see life, but the wrath of God abides on him;) yet not even from this do we assert that faith alone is sufficient to salvation. And the directions for living given in many places of the Gospels show this. Therefore he did not say, This by itself is eternal life, nor, He that does but believe in the Son has eternal life, but by both expressions he declared this, that the thing does contain life, yet that if a right conversation follow not, there will follow a heavy punishment. And he did not say, awaits him, but, abides on him, that is, shall never remove from him. For that you may not think that the shall not see life, is a temporary death, but may believe that the punishment is continual, he has put this expression to show that it rests upon him continually. And this he has done, by these very words forcing them on to Christ. Therefore he gave not the admonition to them in particular, but made it universal, the manner which best might bring them over. For he did not say, if you believe, and, if you believe not, but made his speech general, so that his words might be free from suspicion. And this he has done yet more strongly than Christ. For Christ says, He that believes not is condemned already, but John says, shall not see life, but the wrath of God abides on him. With good cause; for it was a different thing for a man to speak of himself and for another to speak of him. They would have thought that Christ spoke often of these things from self- love, and that he was a boaster; but John was clear from all suspicion. And if at a later time, Christ also used stronger expressions, it was when they had begun to conceive an exalted opinion of Him.

He did not actually baptize, but those who brought the news wanted to stir up envy in their listeners, so they reported it that way. Why then did He leave? Not out of fear, but to remove their hostility and soften their envy. He could have stopped them when they came against Him, but He would not do this continually, so that the Dispensation of the Flesh might not be doubted. For if He had often been seized and escaped, many would have become suspicious of this. Therefore, most of the time He managed things in a human manner. And just as He wanted people to believe He was God, so also He wanted them to believe that, being God, He bore the flesh. That is why even after the Resurrection He said to the disciple, Handle Me and see, for a spirit has not flesh and bones (Luke 24:39). That is also why He rebuked Peter when he said, Be it far from You, this shall not be unto you (Matthew 16:22). This matter was of such great concern to Him.

He indeed baptized not, but they who carried the news, desiring to excite their hearers to envy, so reported. Wherefore then 'departed' He? Not from fear, but to take away their malice, and to soften their envy. He was indeed able to restrain them when they came against Him, but this He would not do continually, that the Dispensation of the Flesh might not be disbelieved. For had He often been seized and escaped, this would have been suspected by many; therefore for the most part, He rather orders matters after the manner of a man. And as He desired it to be believed that He was God, so also that, being God, He bore the flesh; therefore even after the Resurrection, He said to the disciple, Handle Me and see, for a spirit has not flesh and bones Luke 24:39; therefore also He rebuked Peter when he said, Be it far from You, this shall not be unto you. Matthew 16:22 So much was this matter an object of care to Him.

This is no small part of the Church's teachings; it is the central point of the salvation accomplished for us. Through this, everything has been brought about and has succeeded, for in this way the bonds of death were broken, sin was removed, the curse was abolished, and countless blessings were brought into our life. Therefore, He especially wanted the Dispensation to be believed, since it has been the root and source of countless good things for us.

2. For this is no small part of the doctrines of the Church; it is the chief point of the salvation wrought for us; by which all has been brought to pass, and has had success, for it was thus that the bonds of death were loosed, sin taken away, and the curse abolished, and ten thousand blessings introduced into our life. And therefore He especially desired that the Dispensation should be believed, as having been the root and fountain of innumerable goods to us.

Yet while acting this way regarding His Humanity, He did not allow His Divinity to be obscured. And so, after His departure He again used the same language as before. For He did not go away into Galilee simply, but in order to accomplish certain important matters, those among the Samaritans; nor did He carry out these matters simply, but with the wisdom that belonged to Him, and so as not to leave to the Jews any pretense even of a shameless excuse for themselves. And the Evangelist points to this when he says,

Yet while acting thus in regard of His Humanity, He did not allow His Divinity to be overcast. And so, after His departure He again employed the same language as before. For He went not away into Galilee simply, but in order to effect certain important matters, those among the Samaritans; nor did He dispense these matters simply, but with the wisdom that belonged to Him, and so as not to leave to the Jews any pretense even of a shameless excuse for themselves. And to this the Evangelist points when he says,

Showing that He made this the secondary purpose of the journey. The Apostles did the same thing; for just as they, when persecuted by the Jews, came to the Gentiles, so also Christ, when the Jews drove Him out, then took the Samaritans in hand, as He did also in the case of the Syrophoenician woman. And this was done so that all defense might be taken away from the Jews, and so they could not say, "He left us and went to the uncircumcised." And therefore the disciples, excusing themselves, said, "It was necessary that the Word of God should first have been spoken to you; but seeing you judge yourselves unworthy of everlasting life, look, we turn to the Gentiles" (Acts 13:46). And He Himself says again, "I am not come but to the lost sheep of the house of Israel" (Matthew 15:24); and again, "It is not right to take the children's bread and give it to dogs." But when they drove Him away, they opened a door to the Gentiles. Yet He did not come to the Gentiles directly, but in passing. So in passing,

Showing that He made this the by-work of the journey. Which also the Apostles did; for just as they, when persecuted by the Jews, came to the Gentiles; so also Christ, when the Jews drove Him out, then took the Samaritans in hand, as He did also in the case of the Syrophenician woman. And this was done that all defense might be cut away from the Jews, and that they might not be able to say, He left us, and went to the uncircumcised. And therefore the disciples excusing themselves said, It was necessary that the Word of God should first have been spoken unto you; but seeing ye judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. Acts 13:46 And He says again Himself, I am not come but unto the lost sheep of the house of Israel Matthew 15:24; and again, It is not meet to take the children's bread, and to give it to dogs. But when they drove Him away, they opened a door to the Gentiles. Yet not so did He come to the Gentiles expressly, but in passing. In passing then,

Why is the Evangelist precise about the place? It is so that when you hear the woman say, "Jacob our father gave us this well," you may not find it strange. For this was the place where Levi and Simeon, being angry because of Dinah, carried out that cruel slaughter. And it may be worthwhile to explain where the Samaritans came from, since all this region is called Samaria. Where then did they receive their name? The mountain was called Somor from its owner (1 Kings 16:24), as Isaiah also says, "and the head of Ephraim is Somoron" (Isaiah 7:9, Septuagint), but the inhabitants were called not Samaritans but Israelites. But as time went on, they offended God, and in the reign of Pekah, Tiglath-Pileser came up and took many cities, and attacked Elah, and having killed him, gave the kingdom to Hoshea (2 Kings 15:29). Against him Shalmaneser came and took other cities and made them subject and tributary (2 Kings 17:3). At first he submitted, but later he revolted from Assyrian rule and allied himself with the Ethiopians. The Assyrian learned this, and having made war upon them and destroyed their cities, he no longer allowed the nation to remain there because he suspected they would revolt (2 Kings 17:4). Instead he carried them to Babylon and to the Medes, and having brought nations from various places there, he settled them in Samaria so that his rule would be secure in the future, with his own people occupying the place. After this, God, wanting to show that He had not given up the Jews through weakness but because of the sins of those who were given up, sent lions against the foreigners, who ravaged their whole nation. These things were reported to the king, and he sent a priest to teach them the laws of God. Still, not even then did they completely abandon their impiety, but only partially. But as time went on, they in turn abandoned their idols and worshiped God. And when this was the situation, the Jews having returned, always after maintained a hostile feeling toward them as strangers and enemies, and called them Samaritans after the name of the mountain. From this also came no small rivalry between them. The Samaritans did not use all the Scriptures but received the writings of Moses only and made little account of those of the Prophets. Yet they were eager to insert themselves into the noble Jewish lineage and prided themselves on Abraham, calling him their forefather since he was from Chaldea, and Jacob also they called their father as being his descendant. But the Jews detested them as much as all other nations. Therefore they reproached Christ with this, saying, "You are a Samaritan and have a devil" (John 8:48). And for this reason in the parable of the man who went down from Jerusalem to Jericho, Christ makes the man who showed mercy on him to have been a Samaritan (Luke 10:33), one who was considered by them to be mean, contemptible, and abominable. And in the case of the ten lepers, He calls one a stranger for this reason (for he was a Samaritan), and He gave His command to the disciples in these words: "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not" (Matthew 10:5).

Why is the Evangelist exact about the place? It is, that when you hear the woman say, Jacob our father gave us this well, you may not think it strange. For this was the place where Levi and Simeon, being angry because of Dinah, wrought that cruel slaughter. And it may be worth while to relate from what sources the Samaritans were made up; since all this country is called Samaria. Whence then did they receive their name? The mountain was called Somor from its owner 1 Kings 16:24: as also Esaias says, and the head of Ephraim is Somoron Isaiah 7:9, Septuagint, but the inhabitants were termed not Samaritans but Israelites. But as time went on, they offended God, and in the reign of Pekah, Tiglath-Pileser came up, and took many cities, and set upon Elah, and having slain him, gave the kingdom to Hoshea. 2 Kings 15:29 Against him Shalmaneser came and took other cities, and made them subject and tributary. 2 Kings 17:3 At first he yielded, but afterwards he revolted from the Assyrian rule, and betook himself to the alliance of the Ethiopians. The Assyrian learned this, and having made war upon them and destroyed their cities, he no longer allowed the nation to remain there, because he had such suspicions that they would revolt. 2 Kings 17:4 But he carried them to Babylon and to the Medes, and having brought thence nations from various places, planted them in Samaria, that his dominion for the future might be sure, his own people occupying the place. After this, God, desiring to show that He had not given up the Jews through weakness, but because of the sins of those who were given up, sent lions against the foreigners, who ravaged all their nation. These things were reported to the king, and he sent a priest to deliver to them the laws of God. Still not even so did they desist wholly from their impiety, but only by halves. But as time went on, they in turn abandoned their idols, and worshipped God. And when things were in this state, the Jews having returned, ever after entertained a jealous feeling towards them as strangers and enemies, and called them from the name of the mountain, Samaritans. From this cause also there was no little rivalry between them. The Samaritans did not use all the Scriptures, but received the writings of Moses only, and made but little account of those of the Prophets. Yet they were eager to thrust themselves into the noble Jewish stock, and prided themselves upon Abraham, and called him their forefather, as being of Chaldæa; and Jacob also they called their father, as being his descendant. But the Jews abominated them as well as all (other nations). Wherefore they reproached Christ with this, saying, You are a Samaritan, and hast a devil. John 8:48 And for this reason in the parable of the man that went down from Jerusalem to Jericho, Christ makes the man who showed pity upon him to have been a Samaritan Luke 10:33, one who by them was deemed mean, contemptible, and abominable. And in the case of the ten lepers, He calls one a stranger on this account, (for he was a Samaritan,) and He gave His charge to the disciples in these words, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not. Matthew 10:5

The Evangelist didn't mention Jacob just to describe the location, but to show that the rejection of the Jews had happened long ago. During the time of their ancestors, these Jews possessed the land, not the Samaritans. The very possessions that their forefathers had gained even though they weren't originally theirs, they lost through their own laziness and sins, despite the land being rightfully theirs. This shows how little benefit there is in having excellent ancestors if their descendants are not like them. Furthermore, the foreigners, after only experiencing the lions, immediately returned to the correct worship of the Jews, while the Jews themselves, even after enduring such punishments, were still not brought to their senses.

3. Nor was it merely to describe the place that the Evangelist has reminded us of Jacob, but to show that the rejection of the Jews had happened long ago. For during the time of their forefathers these Jews possessed the land, and not the Samaritans; and the very possessions which not being theirs, their forefathers had gotten, they being theirs, had lost by their sloth and transgressions. So little is the advantage of excellent ancestors, if their descendants be not like them. Moreover, the foreigners when they had only made trial of the lions, straightway returned to the right worship of the Jews, while they, after enduring such inflictions, were not even so brought to a sound mind.

To this place Christ now came, always rejecting a sedentary and soft life, and showing one that was laborious and active. He uses no animal to carry Him, but walks so much continuously that He even becomes wearied from His journeying. And by this He constantly teaches that a person should work for himself, go without superfluities, and not have many wants. In fact, He is so eager that we should be separated from superfluities that He cuts back many even of necessary things. This is why He said, "Foxes have holes, and birds of the air have nests, but the Son of Man has not where to lay His head." Therefore He spent most of His time in the mountains and in the deserts, not only by day but also by night. And David declared this when he said, "He shall drink of the brook in the way," showing by this His frugal way of life. The Evangelist also shows this in this place.

To this place Christ now came, ever rejecting a sedentary and soft life, and exhibiting one laborious and active. He uses no beast to carry Him, but walks so much on a stretch, as even to be wearied with His journeying. And this He ever teaches, that a man should work for himself, go without superfluities, and not have many wants. Nay, so desirous is He that we should be alienated from superfluities, that He abridges many even of necessary things. Wherefore He said, Foxes have holes, and birds of the air have nests, but the Son of Man has not where to lay His head. Matthew 8:20 Therefore He spent most of His time in the mountains, and in the deserts, not by day only, but also by night. And this David declared when he said, He shall drink of the brook in the way Psalm 110:7: by this showing His frugal way of life. This too the Evangelist shows in this place.

Therefore we learn about His activity in traveling, His lack of concern about food, and how He treated it as something of minor importance. In this way the disciples were taught to adopt the same attitude themselves, since they took no provisions with them for the road. Another Evangelist makes this clear, saying that when He spoke to them concerning the leaven of the Pharisees, they thought it was because they carried no bread; and when he shows them plucking the ears of grain and eating, and when he says that Jesus came to the fig tree because of hunger, it is for nothing else but only to teach us through all these things to despise the belly and not to think that its service needs to be anxiously attended to. Notice them, for example, in this passage neither bringing anything with them, nor, because they brought nothing, worrying about this at the very beginning and early part of the day, but buying food at the time when all other people were taking their meal. Not like us, who the moment we get out of bed attend to this before anything else, calling cooks and servants, and giving our orders with all seriousness, applying ourselves afterwards to other matters, preferring temporal things to spiritual, treating as necessary those things which we ought to have considered less important. Therefore everything is in confusion. We ought, on the contrary, to place great value on all spiritual things, and after having accomplished these, then to apply ourselves to the others.

Hence we learn His activity in journeying, His carelessness about food, and how He treated it as a matter of minor importance. And so the disciples were taught to use the like disposition themselves; for they took with them no provisions for the road. And this another Evangelist declares, saying, that when He spoke to them concerning the leaven of the Pharisees Matthew 16:6, they thought that it was because they carried no bread; and when he introduces them plucking the ears of grain, and eating Matthew 12:1, and when he says that Jesus came to the fig-tree by reason of hunger Matthew 21:18, it is for nothing else but only to instruct us by all these to despise the belly, and not to deem that its service is anxiously to be attended to. Observe them, for instance, in this place neither bringing anything with them, nor because they brought not anything, caring for this at the very beginning and early part of the day, but buying food at the time when all other people were taking their meal. Not like us, who the instant we rise from our beds attend to this before anything else, calling cooks and butlers, and giving our directions with all earnestness, applying ourselves afterwards to other matters, preferring temporal things to spiritual, valuing those things as necessary which we ought to have deemed of less importance. Therefore all things are in confusion. We ought, on the contrary, making much account of all spiritual things, after having accomplished these, then to apply ourselves to the others.

In this passage, not only His hard work is shown, but also His freedom from pride. This is demonstrated not just by His being tired or by His sitting by the roadside, but by His having been left alone with His disciples separated from Him. And yet it was within His power, if He had wished it, either not to have sent them all away, or when they left to have had other servants. But He would not, for in this way He trained His disciples to trample all pride under their feet.

And in this place it is not His laboriousness alone that is shown, but also His freedom from pride; not merely by His being tired, nor by His sitting by the way-side, but by His having been left alone, and His disciples having been separated from Him. And yet it was in His power, if He had willed it, either not to have sent them all away, or when they departed to have had other ministers. But He would not; for so He accustomed His disciples to tread all pride beneath their feet.

And what's so remarkable, someone says, if they were moderate in their desires, since they were fishermen and tentmakers? Yes! They were fishermen and tentmakers, but they had suddenly risen to the very heights of heaven and had become more honorable than all earthly kings, being counted worthy to become the companions of the Lord of the world and to follow Him whom everyone looked upon with awe. And you know this as well: people who come from humble backgrounds, whenever they gain prominence, are especially prone to being carried away into foolishness, because they have no idea how to handle their sudden honor. Therefore, by keeping them in their present humility, He taught them always to be moderate and never to require anyone to serve them.

And what marvel, says one, if they were moderate in their wishes, since they were fishermen and tentmakers? Yes! Fishermen and tentmakers they were; but they had in a moment mounted even to the height of heaven, and had become more honorable than all earthly kings, being deemed worthy to become the companions of the Lord of the world, and to follow Him whom all beheld with awe. And ye know this too, that those men especially who are of humble origin, whenever they gain distinction, are the more easily lifted up to folly, because they are quite ignorant how to bear their sudden honor. Restraining them therefore in their present humblemindedness, He taught them always to be moderate, and never to require any to wait upon them.

Do you see that His sitting was because of weariness? Because of the heat? Because of His waiting for His disciples? He knew, indeed, what would happen among the Samaritans, but that was not the main reason He came. Yet, though He did not come for this purpose, it would not be right to reject the woman who came to Him when she showed such a desire to learn. The Jews, when He was actually coming to them, drove Him away. The Gentiles, when He was going in another direction, drew Him to themselves. The Jews envied, the Gentiles believed in Him. The Jews were angry with Him, the Gentiles revered and worshipped Him. What then? Was He to overlook the salvation of so many, to send away such noble zeal? This would have been unworthy of His lovingkindness. Therefore He arranged everything at hand with the Wisdom that was fitting for Him. He sat resting His body and cooling it by the fountain, for it was the very middle of the day, as the Evangelist has indicated when he says, It was about the sixth hour.

Do you see that His sitting was because of weariness? Because of the heat? Because of his waiting for His disciples? He knew, indeed, what should take place among the Samaritans, but it was not for this that He came principally; yet, though He came not for this, it behooved not to reject the woman who came to Him, when she manifested such a desire to learn. The Jews, when He was even coming to them, drove Him away; they of the Gentiles, when He was proceeding in another direction, drew Him to them. They envied, these believed on Him. They were angry with, these revered and worshipped Him. What then? Was He to overlook the salvation of so many, to send away such noble zeal? This would have been unworthy of His lovingkindness. Therefore He ordered all the matter in hand with the Wisdom which became Him. He sat resting His body and cooling It by the fountain; for it was the very middle of the day, as the Evangelist has declared, when he says, It was about the sixth hour.

He sat thus. What does "thus" mean? Not on a throne, not on a cushion, but simply, just as He was, on the ground.

He sat thus. What means thus? Not upon a throne, not upon a cushion, but simply, and as He was, upon the ground.

Observe how he declares that the woman came out for another purpose, in every way silencing the shameless objections of the Jews, so that no one might say that He acted contrary to His own command, instructing His disciples not to enter any city of the Samaritans, yet conversing with Samaritans. And therefore the Evangelist has put,

4. Observe how he declares that the woman came forth for another purpose, in every way silencing the shameless gainsaying of the Jews, that none might say that He acted in opposition to His own command, bidding (His disciples) not to enter into any city of the Samaritans, yet conversing with Samaritans. Matthew 10:5 And therefore the Evangelist has put,

The text provides many reasons for His conversation with her. What does the woman do? When she heard, "Give Me to drink," she very wisely makes the speech of Christ an occasion for a question, and says,

Bringing in many reasons for His conversation with her. What does the woman? When she heard, Give Me to drink, she very wisely makes the speech of Christ an occasion for a question, and says,

How did she know He was a Jew? Perhaps from His clothing and from the way He spoke. Notice how thoughtful the woman was. If caution was needed, Jesus needed it, not she. She doesn't say that the Samaritans have no dealings with the Jews, but rather that the Jews do not accept the Samaritans. Yet even though she herself was free from blame, when she thought someone else was doing something wrong, she still didn't keep silent but corrected what she believed was being done unlawfully. Perhaps someone might ask why Jesus requested a drink from her when the law didn't allow it. If the answer is that He knew beforehand she wouldn't give it, then for that very reason He shouldn't have asked. What can we say then? That disregarding such observances was now a matter of indifference to Him. For He who persuaded others to do away with them would all the more Himself set them aside. It is not what goes in that defiles a person, He says, but what comes out. And this conversation with the woman would be no small charge against the Jews. For He often tried to draw them to Himself, both through words and actions, but they wouldn't pay attention. Yet observe how she is held there by a simple request. He hadn't yet begun to pursue this work in that direction, yet whenever anyone came to Him He didn't turn them away. And to the disciples He also said, Do not enter any city of the Samaritans. He didn't say, And when they come to you, reject them—that would have been completely unworthy of His lovingkindness. And so He answered the woman and said,

And whence did she suppose Him to be a Jew? From His dress, perhaps, and from His dialect. Observe, I pray you, how considerate the woman was. If there was need of caution, Jesus needed it, not she. For she does not say, The Samaritans have no dealings with the Jews, but, The Jews do not admit the Samaritans. Yet still, although free herself from blame, when she supposed that another was falling into it she would not even so hold her peace, but corrected, as she thought, what was done unlawfully. Perhaps some one may ask how it was that Jesus asked drink of her, when the law did not permit it. If it be answered that it was because He knew beforehand that she would not give it, then for this very reason He ought not to have asked. What then can we say? That the rejecting such observances as these was now a matter of indifference to Him; for He who induced others to do them away, would much more Himself pass them by. Not that which goes in, says He, defiles a man, but that which goes out. Matthew 15:11 And this conversation with the woman would be no slight charge against the Jews. For often did He draw them to Himself, both by words and deeds, but they would not attend; while observe how she is detained by a simple request. For He did not as yet enter on the prosecution of this business, nor the way, yet if any came to Him He did not prevent them. And to the disciples also He said thus, Into any city of the Samaritans enter ye not. He did not say, And when they come to you, reject them; that would have been very unworthy of His lovingkindness. And therefore He answered the woman, and said,

First, He shows that she is worthy to hear and not to be overlooked, and then He reveals Himself. For as soon as she had learned who He was, she would immediately listen and pay attention to Him. No one can say this about the Jews, because when they had learned, they asked nothing of Him, nor did they desire to be informed about any beneficial matter, but insulted and drove Him away. But when the woman had heard these words, notice how gently she answers:

First, He shows that she is worthy to hear and not to be overlooked, and then He reveals Himself. For she, as soon as she had learned who He was, would straightway hearken and attend to Him; which none can say of the Jews, for they, when they had learned, asked nothing of Him, nor did they desire to be informed on any profitable matter, but insulted and drove Him away. But when the woman had heard these words, observe how gently she answers:

He has already lifted her from her low opinion of Him and from thinking that He is just an ordinary man. She does not call Him "Lord" here without reason, but rather assigns Him high honor. That she spoke these words to honor Him is clear from what is said afterward, since she did not laugh or mock, but only hesitated for a time. Do not be surprised that she did not immediately understand everything, for neither did Nicodemus. What does he say? "How can these things be?" and again, "How can a man be born when he is old?" and again, "Can he enter a second time into his mother's womb and be born?" But this woman responds more reverently: "Sir, you have nothing to draw with, and the well is deep; from where then do you have that living water?" Christ said one thing, and she understood another, hearing nothing beyond the words and still unable to form any elevated thought. Yet if she had spoken rashly, she might have said, "If you had that living water, you would not have asked me for a drink, but would have provided for yourself instead. You are just a boaster." But she said nothing like this; she answers with much gentleness, both at first and afterward. For at first she says, "How is it that you, being a Jew, ask a drink of me?"—she does not say, as if speaking to an outsider and an enemy, "Far be it from me to give to you, who are a foe and a stranger to our nation." And afterward again, when she heard Him speak great words, something at which enemies are most offended, she did not mock or ridicule; but what does she say?

Already He has raised her from her low opinion of Him, and from deeming that He is a common man. For not without a reason does she here call Him, Lord; but assigning to Him high honor. That she spoke these words to honor Him, is plain from what is said afterwards, since she did not laugh nor mock, but doubted for a while. And wonder not if she did not at once perceive all, for neither did Nicodemus. What says he? How can these things be? and again, How can a man be born when he is old? and again, Can he enter the second time into his mother's womb, and be born? But this woman more reverently: Sir, you have nothing to draw with, and the well is deep; from whence then have you that living water? Christ said one thing, and she imagined another, hearing nothing beyond the words, and as yet unable to form any lofty thought. Yet, had she spoken hastily, she might have said, If you had had that living water, you would not have asked of me, but would rather have provided for yourself. You are but a boaster. But she said nothing like this; she answers with much gentleness, both at first and afterwards. For at first she says, How is it that thou, being a Jew, ask drink of me? she says not, as though speaking to an alien and an enemy, Far be it from me to give to you, who art a foe and a stranger to our nation. And afterwards again, when she heard Him utter great words, a thing at which enemies are most annoyed, she did not mock nor deride; but what says she?

Notice how she claims a connection to the noble lineage of the Jews. What she is saying is something like this: Jacob used this water and had nothing better to give us. She says this to show that from Christ's first answer she had formed a great and lofty idea. By saying "he drank from it himself, and his children, and his cattle," she implies nothing else than that she had some notion of a better water, but had never found it or clearly understood it. To explain more clearly what she means, her words amount to this: You cannot claim that Jacob gave us this well but used a different one himself, because he and his children drank from this one, which they would not have done if they had another and better one. Now you cannot give me the water from this well, and you cannot have another and better water unless you admit that you are greater than Jacob. So where do you get this water that you promise to give us? The Jews did not speak with Him this gently, and yet He spoke to them about the same subject, mentioning similar water, but they gained nothing from it. And when He mentioned Abraham, they even tried to stone Him. This woman does not approach Him that way. Instead, with great gentleness, in the heat at noon, she patiently says and hears everything, and does not even think what the Jews most likely would have said—that this man is crazy and out of his mind, that he has tied me to this spring and well, giving me nothing but using grand words. No, she endures and persists until she finds what she is looking for.

Observe how she thrusts herself into the noble stock of the Jews. For what she says is somewhat of this kind: Jacob used this water, and had nothing better to give us. And this she said showing that from the first answer (of Christ) she had conceived a great and sublime thought; for by the words, he drank thereof himself, and his children, and his cattle, she implies nothing else, than that she had a notion of a better Water, but that she never found it, nor clearly knew it. More clearly to explain what she means to say, the sense of her words is this: You can not assert that Jacob gave us this well, and used another himself; for he and his children drank of this one, which they would not have done if they had had another and a better. Now of the water of this well it is not in your power to give me, and you can not have another and a better, unless thou dost confess that you are greater than Jacob. Whence then have you that water which you promise that you will give us? The Jews did not converse with Him thus mildly, and yet He spoke to them on the same subject, making mention of the like water, but they profited nothing; and when He made mention of Abraham, they even attempted to stone Him. Not so does this woman approach Him; but with much gentleness, in the midst of the heat, at noon, she with much patience says and hears all, and does not so much as think of what the Jews most probably would have asserted, that This fellow is mad, and beside himself: he has tied me to this fount and well, giving me nothing, but using big words; no, she endures and perseveres until she has found what she seeks.

If a woman from Samaria was so eager to learn something profitable, if she stayed with Christ even though she did not yet know who He was, what pardon will we receive? We both know Him, and we are not by a well, nor in a desert place, nor at noon, nor under scorching sunbeams, but in the morning, under a roof like this one, enjoying shade and comfort, yet we cannot bear to hear anything that is said, but grow weary of it. That woman was not like this. She was so absorbed by Jesus' words that she even called others to hear them. The Jews, by contrast, not only did not call others, but even hindered and blocked those who wanted to come to Him, saying, "Look, have any of the rulers believed in him? But this crowd, which does not know the Law, is cursed." So let us imitate this woman from Samaria; let us talk with Christ. For even now He stands among us, speaking to us through the Prophets and Disciples; let us hear and obey. How long will we live uselessly and in vain? Because not doing what is pleasing to God is living uselessly, or rather not merely uselessly, but to our own harm. For when we have spent the time given to us with no good purpose, we will depart this life to suffer the severest punishment for our untimely wastefulness. For it can never be that a man who has received money to do business with, and then has wasted it, will not have it demanded back by the one who entrusted it to him; and that someone who has spent a life like ours to no purpose will escape punishment. God did not bring us into this present life and breathe a soul into us so that we should use only the present time, but so that we should do all our work with regard to the life that is to come. Irrational creatures are useful only for the present life, but we have an immortal soul so that we may use every means to prepare ourselves for that other life. For if someone asks the purpose of horses and donkeys and oxen and other such animals, we will tell him it is nothing else but only to serve the present life. But this cannot be said of us. Our best condition is the one that follows our departure from here, and we must do everything so that we may shine there, so that we may join the choir of Angels and stand before the King continually, through endless ages. And therefore the soul is immortal, and the body will be immortal too, so that we may enjoy the never-ending blessings. But if, when heavenly things are offered to you, you remain nailed to earth, consider what an insult is offered to your Benefactor when He holds out to you the things above, and you, making no great account of them, choose earth instead. And therefore, since you have despised these things, He has threatened you with hell, so that you may learn from this what great blessings you deprive yourself of. May God grant that no one experience that punishment, but that having been pleasing to Christ, we may obtain everlasting blessings, through the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, now and ever, and world without end. Amen.

5. If now a woman of Samaria is so earnest to learn something profitable, if she abides by Christ though not as yet knowing Him, what pardon shall we obtain, who both knowing Him, and being not by a well, nor in a desert place, nor at noon-day, nor beneath the scorching sunbeams, but at morning-tide, and beneath a roof like this, enjoying shade and comfort, yet cannot endure to hear anything that is said, but are wearied by it. Not such was that woman; so occupied was she by Jesus' words, that she even called others to hear them. The Jews, on the contrary, not only did not call, but even hindered and impeded those who desired to come to Him, saying, See, have any of the rulers believed on him? But this people, which knows not the Law, are cursed. Let us then imitate this woman of Samaria; let us commune with Christ. For even now He stands in the midst of us, speaking to us by the Prophets and Disciples; let us hear and obey. How long shall we live uselessly and in vain? Because, not to do what is well-pleasing to God is to live uselessly, or rather not merely uselessly, but to our own hurt; for when we have spent the time which has been given us on no good purpose, we shall depart this life to suffer severest punishment for our unseasonable extravagance. For it can never be that a man who has received money to trade with, and then has eaten it up, shall have it required at his hands by the man who entrusted it to him; and that one who has spent such a life as ours to no purpose shall escape punishment. It was not for this that God brought us into this present life, and breathed into us a soul, that we should make use of the present time only, but that we should do all our business with a regard to the life which is to come. Things irrational only are useful for the present life; but we have an immortal soul, that we may use every means to prepare ourselves for that other life. For if one enquire the use of horses and asses and oxen, and other such-like animals, we shall tell him that it is nothing else but only to minister to the present life; but this cannot be said of us; our best condition is that which follows on our departure hence; and we must do all that we may shine there, that we may join the choir of Angels, and stand before the King continually, through endless ages. And therefore the soul is immortal, and the body shall be immortal too, that we may enjoy the never-ending blessings. But if, when heavenly things are proffered you, you remain nailed to earth, consider what an insult is offered to your Benefactor, when He holds forth to you things above, and thou, making no great account of them choosest earth instead. And therefore, as despised by you, He has threatened you with hell; that you may learn hence of what great blessings you deprive yourself. God grant that none make trial of that punishment, but that having been well-pleasing to Christ, we may obtain everlasting blessings, through the grace and lovingkindness of our Lord Jesus Christ; to whom with the Father and the Holy Ghost be glory, now and ever, and world without end. Amen.